THE 



UNIVERSALIST'S 



BOOK OF REFERENCE. 



CONTAINING 



ALL THE PRINCIPAL FACTS AND ARGUMENTS, AND 
SCRIPTURE TEXTS, PRO AND CON, ON THE 
GREAT CONTROVERSY BETWEEN 



LIMITARIANS AND UNIVEKSALISTS. 



By REV. E. E. GUILD. 



Search the Scriptures. — Jesus. 

FIFTH EDITION, 
3&ebCseu anC IZnlargeO. 

BOSTON: 
NEW ENGLAND UNIVERSALIS? PUBLISHING HOUSE, 

37 CORNniLL. 



0^ 



Bitered according to Act of Congress, in the year 1853, 
BY JAMES M. USHER, 
It the Clerk's Office of the District Court of the District of Massachusetta 



Stereotyped by 

HOBART & BOBBINS, 
iJEW EXGLAXD TYPE ASD STEREOITPE FOUXDEBT, 



PEEFACE. 



This work is designed to be what its title imports ; a 
book of reference. We do not say that we have collected 
all that can be said on the subjects treated, but we think 
we have collected all that is important that has been said 
in favor of, or in opposition to, the views generally enter- 
tained by Universalists. That the subjects discussed in this 
volume are important, no one will dispute. We have endeav- 
ored to treat them candidly and fairly, and to present in 
% condensed form all the information which we possess con- 
serning them. We have expressed our opinions freely, 
frankly and boldly. These opinions are the result of years 
of careful, patient, persevering and untiring investigation. 
We have long seen and felt the necessity of a work like this, 
and for years have been collecting together materials for it, 
and now present it to the public. We lay claim to but little 
of originality, except for the design, the arrangement, and 
the manner of discussing the various subjects treated. Most 
of the ideas contained in this book have, no doubt, been 
expressed by others ; but in no case have we intentionally 
adopted the language of others without giving credit. If 



we had been ambitious to acquire literary fame, this work 
would never have been published. Our chief aim has Jbeen 
usefulness. How far we have succeeded in accomplishing 
our object, the public must judge. "We have endeavored to 
speak forth the words of truth and soberness, and to com- 
municate our ideas in the plain, unvarnished language of 
truth. Whatever pther faults may be found in this book, 
we think no man will say that the ideas and sentiments of 
the writers are not clearly expressed in it. To those who 
wish to compose sermons on the subjects treated upon here, 
this work will be convenient ; as all the scriptures, and facts, 
and arguments, &c, will be before them at one view. This 
will save them a vast amount of time and labor, which would 
otherwise have to be spent in hunting up proofs, facts, author- 
ities, &c. To those who are engaged in public discussion, 
either oral or written, it will be invaluable for the same 
reasons. And to the general reader, especially those who 
have but little time, and perhaps as little inclination, to 
investigate these subjects as thoroughly as the importance of 
them demands, it may perhaps communicate some valuable, 
important, and useful instruction. If it shall accomplish the 
above objects, and be instrumental in promoting the great 
cause of truth and righteousness, we shall be satisfied. The 
question with us has not been, what did our ancestors believe } 
but what is truth 1 The present is the age of controversy ; 
and the motto of the people is, "Give us facts." For the 
opinions herein expressed we hold ourselves responsible to 
the public ; and we ask for them a candid consideration. If 
any man feels disposed to controvert them, he must invalidate 



PREFACE. 



5 



the facts and arguments upon which our opinions are based. 
If we hold any opinions which are erroneous, we shall feel 
under peculiar obligations to the man who will point them 
out and prove them to be false. We hold ourselves in 
readiness to examine whatever may be said in opposition to 
our views, and will either acknowledge ourselves mistaken, 
or stand up in their defence. 

1* 



.V 

PREFACE TO THE SECOND EDITION. 



The first edition of the Book of Reference was issued 
in 1844, and met with a ready sale. The edition was ex- 
hausted about five years since, and, as the work was not 
stereotyped, the original publishers did not feel disposed to 
run the risk of issuing another. The call for the work for 
the few years past, from all parts of the country, has been 
constant and urgent ; and, with the belief that in its revised 
and improved form it is calculated to do great good, it is 
new offered to the public. 

Boston, September, 1853. 



r 



CONTENTS. 



Chapter I. — Bible Doctrine of Hell. 



Section I, — All the passages in the Old Testament in which the original 
word Sheol occurs, and is rendered Hell in the common English 
version 13 

Section II. — All the passages in the Old Testament where the Hebrew 
word Sheol occurs, and is rendered Grave i»»the common English 
version 15 

Section III. — All the passages in the Old .Testament wherein the 
Hebrew word Sheol occurs, and is rendered Pit in the common 
English version 16 

Section IV. — All the passages in the New Testament where the Greek 
word Hades occurs, and is rendered Hell and Grave in the common 
English version 16 

Section V. — All the passages in the New Testament wherein the word 
Gehenna occurs, in all of which it is rendered Hell in the common 
English version 17 

Section VI. — The only passage in the Bible wherein allusion is made 

to Tartarus, rendered Hell in the common English version 18 

Section VII. — Statement of facts, showing that tbe Scripture writers did 
not use the words Sheol, Hades, Tartarus, and Gehenna, to signify a 
place of endless misery 18 

Chapter II. — Bible Doctrine concerning the Devil. 

Section I. — All the passages in the Old Testament where the original 
word Shaitan or Satan occurs, in whatever way rendered in the com- 
mon English version 47 

Section II. — All the passages in the Old Testament where the word 

Devils occurs 48 

Section III. — All the passages in the New Testament where the word 

Satan occurs 49 

Section IV. — All the passages in the Bible in which the terms Satan and 

Devil are used to signify the same thing 50 

Section V. — All the passages in tbe New Testament where the Greek 
word Diabolos occurs, in whatever way rendered in the common 
English version 51 

Section VI. — Statement of facts, showing that the terms Shaitan, Satan, 
Devils, and Diabolos, were not used by the Scripture writers to sig- 
nify a Fallen Angel, or personal being called the Devil 52 



10 



CONTENTS. 



Chapter III. — Bible Doctrine concerning Demons. 

Section I. — All the passages in the Old Testament wherein reference ia 

had to Demons 60 

Section II. — All the passages in the New Testament wherein allusion ia 

made to Demons 60 

Section III. — Remarks and observations on Demons, and facts stated, 
showing that the Demons mentioned in the New Testament were not 
Fallen Angels 65 

Chapter IV. — Bible Doctrine of Rewards and Punishments. 

Section I. — Promises to the obedient 75 

Section II. — Threatenings to the disobedient .79 

Section III. — Instances of Divine punishment inflicted in this life. ... 81 
Section IV. — Remarks on Rewards and Punishments 84 

Chapter V. — On the Scripture usage and meaning of the words Eternity, End- 
less, Eternal, Everlasting, Never, Forever, and Forever and Ever. 

Section I. — Facts stated in relation to the Scripture usage" of these 

words 107 

Section II. — Passages from the Bible in which these words are evidently 

used in a limited sense. Ill 

Section III. — Examination of all the passages in the Bible where these 

words are applied to punishment 115 

Section IV. — Statement of facts, showing that the fact of the application 
of these words to punishment is no proof of the doctrine of endless 
punishment 168 

Chapter VI. — Bible Doctrine of Judgment. 

Section I. — Those passages of Scripture which show the manner of, the 

time when, and the place where, God judges his creatures 177 

Section II. — Passages from the New Testament which speak of judg- 
ment . 180 

Section III. — On the Greek terms Krino, Krisis, Krima, their different 
forms, &c, rendered judge, judgment, condemned, condemnation, 
damned, damnation, &c, in the New Testament . . . 181 

Section IV. — Statement of facts in relation to the Bible doctrine of 
judgment, and an examination of those passages of Scripture which 
by some are supposed to teach the doctrine of a future general judg- 
ment 182 

Chapter VII. — On the Second Coming of Christ. 

Section I. — All the passages in the New Testament which speak of the 

second coming of Christ 204 

Section II. — Those passages which are supposed to refer to Christ's final 

coming, at the resurrection of the dead 209 

Section III. — Closing remarks on the coming of Christ 210 



Chapter VIII. — On the Scripture usage of the phrases That Day, Last Day, 



Last Days, Last Time, Last Times, Great Day, Day of Wrath, Day of 
the Lord, 8fc. 

Section I. — Passages from the Old and New Testaments wherein these 

phrases occur 221 

Section II. — General remarks on these phrases 223 

Chapter IX. — On the Scripture usage and meaning of the phrase End of 
the World. 

Section I. — All the passages in the Bible, wherein this phrase occurs. . .228 
Section II. — Remarks on the phrase End of the World 229 



CONTENTS. 



11 



Chapter X. — On the Scripture usage of the word Fire, and the phrases Ever- 
lasting, Eternal, and Unquenchable Fire. 
Section I. — Those passages where the word Fire, and these phrases occur. 238 
Section II. — Brief remarks on the Scripture usage of the word Tire, and 

these phrases • 241 

Chapter XL — On the Worm that dieth not. 

Section I. — All the passages in tin Bible where the expression, Their 

worm dieth not, may be found 248 

Section II. — Brief remarks on the Worm that dieth not 248 

Chapter XII. — Scripture usage of the phrase Furnace of Fire. 
Section I. — Those passages where the word Furnace and the phrase Fur- 
nace of Fire occur 251 

Section II. — Bemarks on the Furnace of Fire 252 

Chapter XIII. — On the Scripture usage of the phrases Lake of Fire, Lake of 
Fire and Brimstone, and Second Death. 
Section I. — All the passages in the Bible where these phrases occur. . . 255 
Section II. — Bemarks on these phrases 256 

Chapter XIV. — On the phrases, Stand before the Lord, Stand before God, 
Appear before God, and Presence of the Lord. 

Section I. — Passages wherein these phrases occur 258 

Section II. — Bemarks on the Scripture usage and meaning of the 

phrases 260 

Chapter XV. — On the phrases Kingdom of God, Kingdom of heaven, A King- 
dom, The Kingdom, 8fc. 

Section I. — All the passages in the Bible wherein the phrase Kingdom 

of God occurs 265 

Section II. — All the passages in the Bible wherein the phrase Kingdom 

of Heaven occurs 268 

Section III. — Those passages in the Bible wherein the phrases The King- 
dom, A Kingdom, Everlasting Kingdom, &c, occur 270 

Section IV. — Bemarks on all these phrases 271 

Chapter XVI. — On the phrases Eternal Life and Everlasting Life. 

Section I. — All the passages in the Bible where the phrase Eternal Life 

occurs 277 

Section II. — All the passages in the Bible in which the phrase Everlast- 
ing Life occurs 278 

Section III. — Bemarks on the phrases Eternal and Everlasting Life. . . 279 

Chapter XVII. — Bible Doctrine of Salvation and Damnation. 

Section I. — All the passages in the New Testament wherein the words 
Save, Saved, and Salvation occur, and which have reference to Gospel 
salvation 282 

Section II. — Those passages in the New Testament where the words 

Damnation, Damned, Condemnation, Condemned, &c, occur. . . . 286 

Section III. — Bemarks on the Bible doctrine of salvation and damnation. 288 

Chapter XVHI. — On the case of Judas. 

Section I. — All the passages in the Bible wherein allusion is made to 

Judas 297 

Section II. — Closing remarks, and a statement of facts concerning 

Judas 298 



12 



CONTENTS. 



Chapter XIX. — On the Blasphemy against the Holy Ghost. 

Section I. — All the passages in the Bible where the blasphemy against 

the Holy Ghost is alluded to 304 

Section II. — Remarks on the blasphemy against the Holy Ghost. . . . 304 

Chapter XX. — A brief Statement of the principal Arguments in favor of TJni- 
versalism ; also, Objections to those Arguments, and Replies to those 
Objections 308 

Chapter XXI. — Objections to the Doctrine of Endless Misery 343 

Chapter XXII. — On the Authority of the Apostolic and Christian Fathers. . .353 

Chapter XXIII. — The Articles of Faith, Plan of Church Government, and 
Statistics of the Denomination of Univtrsalists in the United States and 
British Provinces 362 



CHAPTER I. 
BIBLE DOCTRINE OF HELL. 



SECTION I. 

Ml the passages in the Old Testament wherein the Hebrew word Sheoi 
occurs, and is rendered Hell in the common English Version. 

Deut. 32 : 22. For a fire is kindled in mine anger, and shall burn unto 
the lowest hell, and shall consume the earth with her increase, and set on 
fire the foundations of the mountains. 

Verse 23. I will heap mischief upon them; I will spend mine arrows 
upon them. 

Verse 24. They shall be burnt with hunger, and devoured with burning 
heat, and with bitter destruction : I will also send the teeth of beasts upon 
them, with poison of serpents of the dust. 

Verse 25. The sword without, and terror within, shall destroy both the 
young man and the virgin, the suckling also with the man of gray hairs. 

2 Sam. 22 : 6. The sorrows of hell compassed me about ; the snares of 
death prevented me. 

Verse 7. In my distress I called upon the Lord, and cried to my God. 

Job 11 : 8. Verse 7. Canst thou by searching find out God ? canst 
thou find out the Almighty to perfection ? 

Verse 8. It is as high as heaven ; what canst thou do ? deeper than 
hell ; what canst thou know ? 

Job 26 : 6. Hell is naked before him, and destruction hath no cover- 
ing. 

Psalm 9:17. The wicked shall be turned into hell, and all the nations 
that forget God. 

Psalm 16 : 10. For thou wilt not leave my soul in hell ; neither wilt 
thou suffer thine Holy One to see corruption. 

Psalm 18 : 5. The sorrows of hell compassed me about ; the snares of 
death prevented me. 

Verse 6. In my distress I called upon the Lord, and cried unto my God. 

Psalm 55 15. Let death seize upon them, and let them go down quick 
into hell 

2 



14 



BIBLE DOCTRINE OF HELL. 



Psalm 86 : 13. Verse 12. I mil praise thee, 0 Lord my God, with all 
my heart ; and I will glorify thy name forevermore. 

Verse 13. For great is thy mercy toward me ; and thou hast delivered 
my soul from the lowest hell. 

Psalm 116 : 3. The sorrows of death compassed me, and the pains of 
hell gat hold upon me ; I found trouble and sorrow. 

Psalm 139 : 8. Verse 7. Whither shall I go from thy Spirit ? or 
whither shall I flee from thy presence ? 

Verse 8. If I ascend up into heaven, thou art there : if I make my bed 
in hell, behold, thou art there. 

Prov. 5 : 5. Her feet go down to. death, her steps take hold on hell. 

Prov. 7 : 27. Her house is the way to hell, going down to the chambers 
of death. 

Prov. 9 : 18. But he knoweth not that the dead are there ; and that 
her guests are in the depths of hell. 

Prov. 15 : 11. Hell and destruction are before the Lord ; how much 
more then the hearts of the children of men ? 

Verse 24. The way of life is above to the wise, that he may depart from 
hell beneath. 

Prov. 23 : 14. Verse 13. Withhold not correction from the child : for 
if thou beatest him with the rod he shall not die. 

Verse 14. Thou shalt beat him with the rod, and shalt deliver his soul 
from hell. 

Prov. 27 : 20. Hell and destruction are never full ; so the eyes of man 
are never satisfied. 

Isaiah 5 : 14. Verse 13. Therefore my people are gone into captivity, 
because they have no knowledge ; and their honorable men are famished, 
and their multitude dried up with thirst. 

Verse 14. Therefore hell hath enlarged herself, and opened her mouth 
without measure ; and their glory, and their multitude, and their pomp, 
and he that rejoiceth, shall descend into it. 

Isa. 14 : 9. Hell from beneath is moved for thee to meet thee at thy 
coming : it stirreth up the dead for thee 

Verse 10. Ml they shall speak and say unto thee, Art thou also become 
weak as we ? art thou become like unto us ? 

Verse 11. Thy pomp is brought down to the grave, and the noise of thy 
viols : the worm is spread under thee, and the worms cover thee. 

Isa 14 : 15. Yet thou shalt be brought down to hell, to the sides of the 
pit. 

Isa. 28 : 15. Because ye have said, We have made a covenant with 
death, and with hell are we at agreement ; when the overflowing scourge 
shall pass through, it shall not come unto us ; for we have made lies our 
refuge, and under falsehood have we hid ourselves. 

Verse 18. And your covenant with death shall be disannulled, and your 
agreement with hell shall not stand ; when the overflowing scourge shall 
pass through, then ye shall be trodden down by it. 

Isa. 57 : 9. And thou wentest to the king with ointment, and didst 
increase thy perfumes, and didst send thy messengers far off, and didst 
debase thyself even unto hell. 

Ezek. 31 : 16, 17. I made the nations to shake at the sound of his fall, 
when I cast him down to hell with them that descend into the pit : ... . 
They also went down into hell with him, unto them that be slain with the 
Bword. ....... 

Ezek. 32 : 21, 27. The strong among the mighty shall speak to him out 
of the midst of hell with them that help him : they are gone down, they 
lie uncircumcised, slain by the sword .... And they shall not lie with 



BIBLE DOCTRINE OF HELL. 



15 



the mighty that are fallen of the un circumcised, -which are gone down to 
hell with their weapons of war ; and they have laid their swords under 
their heads ; but their iniquities shall be upon their bones, though they 
were the terror of the mighty in the land of the living. 

Verse 28. Yea, thou shalt be broken in the midst of the uncircumcised, 
and shalt lie with them that are slain with the sword. 

Amos 9 : 2. Though they dig into hell, thence shall my hand take them; 
though they climb up to heaven, thence will I bring them down. 

Jonah 2 : 2. Verse 1. Then Jonah prayed unto the Lord his God out 
of the fish's belly ; 

Verse 2. And said, I cried by reason of mine affliction unto the Lord 5 
and he heard me ; out of the belly of hell cried I, and thou heardest my 
voice. 

Hab. 2 : 5. Yea, also, because he transgresseth by wine, he is a proud 
man, neither keepeth at home, who enlargeth his desire as hell, and is as 
death, and cannot be satisfied. 



SECTION II. 

Ml the places in the Old Testament where the Hebrew word Sheol occurs, 
and is rendered Grave in the common English Version. 

Gen. 37 : 35. I (Jacob) will go down into the grave unto my son 
mourning. 

Gen. 42 : 38. If mischief befiill him (Benjamin) by the way in which ye 
go, then shall ye bring down my gray hairs with sorrow to the grave. 

Gen, 44 : 31. And thy servants (Judah) shall bring down the gray 
hairs of thy servant our father with sorrow to the grave. 

1 Sam. 2 : 6. The Lord killeth, and maketh alive : he bringeth down to 
the grave, and bringeth up. 

1 Kings 2:6. Do therefore according to thy wisdom, and let not bis 
hoar head go down to the grave in peace. 

Verse 9. But his hoar head bring thou down to the grave with blood. 

Job 7 : 9. As the cloud is consumed and vanisheth away, so he that 
goeth down to the grave shall come up no more. 

Job 14 : 13. 0 that thou wouldst hide me in the grave, that thou 
wouldst keep me secret until thy wrath be past, that thou wouldst appoint 
me a set time, and remember me. 

Job 17 : 13. If I wait, the grave is my house ■ I have made my bed in 
the darkness. 

Job 21 : 13. They spend their days in wealth, and in a moment go down 
to the grave. 

Job 24 : 19. Drought and heat consume the snow-waters ; so doth the 
grave those which have sinned. 

Psalm 6 : 5. For in death there is no remembrance of thee : in the grave 
who shall give thee thanks. 

Psalm 30 : 3. 0 Lord, thou hast brought up my soul from the grave : 
thou hast kept me alive, that I should not go down to the pit. 

Psalm 31 : 17. Let the wicked be ashamed, and let them be silent in 
the grave. 

Psalm 49 : 14, 15. Like sheep they are laid in the grave; death shall 
feed on them ; and the upright shall have dominion over them in the morn- 



16 



BIBLE DOCTRINE OF HELL. 



ing ; and their beauty shall consume in the grave from their dwelling. But 
God will redeem my soul from the power of the grave ; for he shall receive me. 

Psalm 88 : 3. For my soul is full of troubles, and my life draweth nigh 
unto the grave. 

Psalm 89 : 48. What man is he that liveth, and shall not see death ? 
shall he deliver his soul from the hand of the grave 1 

Psalm 141 : 7. Our bones are scattered at the grave's mouth, as when 
one who cutteth and cleaveth wood upon the earth. 

Prov. 1 : 12. Let us swallow them up alive, as the grave ; and whole, 
as those that go down into the pit. 

Prov. 30 : 16. The grave ; and the barren womb ; the earth that is not 
filled with water ; and the fire, that saith not, It is enough. 

Eccl. 9 : 10. Whatsoever thy hand findeth to do, do it with thy might ; 
for there is no work, nor device, nor knowledge, nor wisdom, in the grave 
whither thou goest. 

Cant. 8 : 6. Set me as a seal upon thine heart, as a seal upon thine 
arm : for love is strong as death : jealousy is cruel as the grave : the coals 
thereof are coals of fire, which hath a most vehement flame. 

Isaiah 14 : 11. Thy pomp is, brought down to the grave, and the noise 
of thy viols ; the worm is spread under thee, and the worms cover thee. 

Isa. 38 : 10. I said, in the cutting off of my days, I shall go to the gates 
of the grave : I am deprived of the residue of my years. 

Verse 18. For the grave cannot praise thee ; death cannot celebrate 
thee ; they that go down into the pit cannot hope for thy truth. 

Hosea 14 : 14. I will ransom them from the power of the grave ; I will 
redeem them from death : 0 death, I will be thy plagues ; 0 grave, I will 
be thy destruction : repentance shall be hid from mine eyes. 



SECTION III. 

All the passages in the Old Testament wherein the word Sheol occurs, and 
is rendered Pit in the common English Version. 

Num. 16 : 30. But if the Lord make a new thing, and the earth open 
her mouth, and swallow them up, with all that appertain unto them, and 
they go down quick into the pit, then ye shall understand that these men 
have provoked the Lord. 

Num. 16 : 33. They, and all that appertained to them, went down alive 
into the pit, and the earth closed upon them : and they perished from 
among the congregation. 

Job 17 : 16. They shall go down to the bars of the pit, when our rest 
together is in the dust. 



SECTION IV. 

All the places in the New Testament where the Greek word Hades occurs, 
and is rendered Hell, and Grave, in the common English version. 

Matthew 11 : 23. And thou, Capernaum, which art exalted unto heaven, 
Bhalt be brought down to hell : for if the mighty works, which have been 



BIBLE DOCTRINE 0! HELL. 



17 



done in thee, had been done in Sodom, it would have remained until this 
day. 

Matt. 16 : 18. And I say also unto thee, That thou art Peter : and upon 
this rock I will build my church ; and the gates of hell shall not prevail 
against it. 

Luke 10 : 15. And thou, Capernaum, which art exalted to heaven, shalt 
be thrust down to hell. 

Luke 16 : 23. And in hell he lifted up his eyes, being in torments, and 
seeth Abraham afar off, and Lazarus in his bosom. 

Acts 2 : 27, 31. Because thou wilt not leave my soul in hell, neither 

wilt thou suffer thine Holy One to see corruption He, seeing this 

before, spake of the resurrection of Christ, that his soul was not left in hell, 
neither his flesh did see corruption. 

1 Cor. 15 : 55. 0 death, where is thy sting ? 0 grave, where is thy 
victory ? 

Rev. 1:18. I am he that liveth, and was dead ; and, behold, I am alive 
forevermore, Amen ; and have the keys of hell and of death. 

Rev. 6 : 8. And I looked, and behold, a pale horse ; and his name that 
sat on him was Death, and hell followed with him ; and power was given 
unto them over the fourth part of the earth, to kill with sword, and with 
hunger, and with death, and with the beasts of the earth. 

Rev. 20 : 13. And the sea gave up the dead which were in it ; and 
death and hell delivered up the dead which were in them : and they were 
judged every man according to their works. 

Verse 14. And death and hell were cast into the lake of fire. This ia 
the second death. 



SECTION V. 

All the passages in the New Testament wherein the word Gehenna occurs, 
in all of which it is rendered Hell in the common English Version. 

Matthew 5 : 22. But I say unto you, That whosoever is angry with his 
brother without a cause shall be in danger of the judgment : and whosoever 
shall say to his brother, Raca, shall be in danger of the council : but who- 
soever shall say, Thou fool, shall be in danger of hell-fire. 

Verse 29. And if thy right eye offend thee, pluck it out, and cast it 
from thee : for it is profitable for thee that one of thy members should per- 
ish, and not that thy whole body should be cast into hell. 

Verse 30. And if thy right hand offend thee, cut it off, and cast it from 
thee : for it is profitable for thee that one of thy members should perish, 
and not that thy whole body should be cast into hell. 

Matt. 10 : 28. And fear not them which kill the body, but are not able 
to kill the soul ; but rather fear him which is able to destroy both soul and 
body in hell. 

Matt. 18:9. And if thine eye offend thee, pluck it out, and cast it from 
thee : it is better for thee to enter into life with one eye, rather than having 
two eyes to be cast into hell-fire. 

Matt. 23 : 15. Woe unto you, Scribes and Pharisees, hypocrites f for ye 
compass sea and land to make one proselyte ; and when he is made, yo 
make him twofold mor& the child cf hdl than yourselves-. 
2* 



BI313 DOCTRINE OF HELL. 



Verse 33. Ye serpents, ye generation of vipers ! how can ye escape the 
damnation of hell ? 

Mark 9 : 43. And if thy hand offend thee, cut it off : it is better for 
thee to enter into life maimed, than having two hands to go into hell, into 
the fire that never shall be quenched. 

Verse 45. And if thy foot offend thee, cut it off : it is better for thee to 
enter halt into life, than having two feet to be cast into hell, into the fire 
that never shall be quenched. 

Verse 47. And if thine eye offend thee, pluck it out : it is better for 
thee to enter into the kingdom of God with one eye, than having two eyes 
to be cast into hell-fire. 

Luke 12 : 5. But I will forewarn you whom you shall fear : Fear him 
which, after he hath killed, hath power to cast into hell ; yea, I say unto 
you, fear him. 

James 3 : 6. And the tongue is a fire, a world of iniquity : so is the 
tongue among our members, that it defileth the whole body, and setteth on 
fire the course of nature ; and it is set on fire of hell. 



SECTION VI. 

The only passage in the Bible wherein allusion is made to Tabtaros, — 
rendered Hell in the common English Version. 

2 Peter 2 : 4. For if God spared not the angels that sinned, but cast 
them down to hell, and delivered them into chains of darkness, to be 
reserved unto judgment. 



SECTION VII. 

Statement of facts, showing that the sacred writers did not use the words 
Sheol, Hades, Tartaros, and Gehenna, to signify a place of Endless 
Misery. 

SHEOL. — This word occurs sixty-four times in the Bible, and 
is rendered thirty-two times hell, twenty-nine times grave, and 
three times pit. That it does not signify a place of endless misery 
is evident from the following facts. 

1. The connection of those passages where it is rendered hell 
shows that no reference is had to a future state of existence. There- 
fore, there is no proof that this hell is in any other world than the 
one in which we live. The first time it is rendered hell, and of 
course the first time the word hell occurs in the Bible, is in Deut. 
32 : 22. By examining the hell there spoken of, it will be seen 
that it was the " lowest hell" and that it was to " consume the 



BIBLE DOCTRINE OF HELL. 



19 



mrth with her increase, and set on fire the foundations of the 
mountains" Here fire is evidently used as a figure of punish- 
ment. The nature of this punishment may be learned from verse 
twenty-four. " They shall be burnt with hunger, and devoured 
with burning heat, and with bitter destruction : I will also send 
the teeth of beasts upon them, with poiso'n of serpents of the dust." 
All this was of course to take place here on the earth. The next 
time it is rendered hell is in 2 Sam. 22 : 6, where David says, 
" The sorrows of hell compassed me about," &c. The nature of 
this hell may be learned from verse seven. " In my distress I 
called upon the Lord, and cried to my God." Again, in Ps. 18: 
5, David says, "The sorrows of hell compassed me about; the 
snares of death prevented me." Verse 6, " In my distress I 
called upon the Lord," &c. In Ezek. 32 : 27, hell plainly 
signifies the literal grave. "And they shall not lie with the 
mighty that are fallen of the uncircumcised, which are gone down 
to hell with their weapons of war ; and they have laid their swords 
under their heads.-'' If the reader will examine every passage 
where the word sheol occurs, and is rendered hell, with the connec- 
tion in which they are found, he will see no reason for supposing 
this hell to be in another world. 

2. Both David and Jonah are represented as being in hell, and 
David is not only represented as being in hell, but as being in the 
lowest hell ; and yet both of these individuals were alive, and on 
the earth. Jonah 2: 2, "Out of the belly of hell cried I, and 
thou heardest my voice." Certainly, Jonah could not cry out of 
the belly of hell unless he was in hell. By consulting verse one, 
it will be seen that this hell was the fish's belly. Ps. 116 : 3, 
" The sorrows of death compassed me, and the pains of hell gat hold 
upon me." To learn the nature of this hell, see the next words. 
" I found trouble and sorrow." Ps. 86 : 12, 13, " I will praise 
thee, 0 Lord my God, with all my heart ; and I will glorify thy 
name forevermore. For great is thy mercy towards me ; and thou 
hast delivered my soul from the lowest hell" We learn from this 
that it is not necessary to go into another world to find the lowest 
hell. Unless it can be shown that there is a hell lower tban the 
lowest, it is in vain to talk about any other hell than that which 
exists in this world* It is sometimes said that " from hell there is 

— - ex. (I 



20 



BIBLE DOCTRINE OF HELL. 



no redemption." But we here read of a man who was redeemed 
from the lowest hell. 

3. God is represented as being in hell. Ps. 139 : 8, " If 1 
make my bed in hell, behold, thou (God) art there." Hell here 
signifies the invisible state of the dead ; or perhaps the literal grave. 
The obvious meaning of the psalmist is, that death could not carry 
him beyond the reach of God's presence. 

4. David and Jonah are not only represented as having been in 
hell and as having been delivered from it, but the soul of David is 
spoken of as having been delivered from hell. Ps. 30 : 3, " 0 
Lord, thou hast brought up my soul from the grave " (sheol). By 
soul, here, David evidently means himself, his own person ; and by 
sheol, the literal grave, or invisible state of the dead. See the next 
words : " Thou hast kept me alive, that I should not go down to 
the pit: 1 

5. God is represented as bringing men up from sheol. 1 Sam. 
2:6," He (God) bringeth down to the grave (sheol), and bringeth 
up." By those who believe in a place of endless misery, called 
hell, in a future world, it is thought that when once a person gets 
to hell his doom is sealed forever, and that there is no prospect of 
his ever coming up. But, if sheol in the text just quoted means a 
place of endless misery, this opinion must be given up. 

- 6. God is not only represented as bringing men up from sheol, 
but the Psalmist expresses satisfaction in the prospect of the 
redemption of his soul from sheol. Ps. 49 : 15, " But God will 
redeem my soul from the power of the grave " (sheol). Now, if 
the word soul here means the immortal part of man, and the word 
sheol a place of misery after death, then it needs no proof that the 
Psalmist expected that the soul would go to this hell, and afterwards 
be delivered from it. 

7. The patriarch J acob expressed himself as if he expected to go 
to sheol. See Gen. 37 : 35, 42 : 38, and 44 : 31. But does any 
man believe that this good old man expected to go to a place of 
either limited or endless misery after death ? Certainly not. But, 
if sheol signifies a place of misery after death, Jacob certainly 
expected to go there. — 

8. To suppose that sheol signifies a place of endless misery after 
death, is to suppose that David, so far from being a man " after 
God's own heart," was a perfect monster in cruelty. In 1 Kings 



BIBLE DOCTRINE OF HELL. 



21 



2 : 6, he enjoins it upon his son Solomon not to let the " hoar head 
Df Joab go clown to the grave (sheol) in peace." In verse 9 he 
enjoins it upon him to " bring down the hoar head of Shimei to the 
grave {sheol) with blood." And in Ps. 55 : 15, he says of his 
enemies, " Let death seize upon them, and let them go down quick 
into hell" (sheol). 

9. The pious and patient Job prays that he might be hid in sheol. 
See Job 14 : 13. But, is it to be supposed that Job wished to bo 
hid in a place of endless misery ? - 

10. Sheol is represented as a place from the power of which it 
is impossible for any man, good or bad, to deliver himself. Ps. 
89 : 48, " What man is he that liveth and shall not see death ? 
Shall he deliver his soul from the hand of the grave (sheol) ? " This 
question is one which was designed to involve its own answer, and 
that answer was designed to be a negative one. Hence, if we 
understand the words soul and sheol here as they have been com- 
monly understood, then the text affirms that the souls of all men 
will go to a place of endless misery. 

11. The bones of the Jewish people are represented as being 
scattered at the mouth of sheol. See Ps. 141 : 7. But, is it to be 
believed that the bones of these people were scattered at the mouth 
of a place of endless misery in another world ? 

12. Sheol is represented as a place where " there is no work, nor 
device, nor knowledge, nor wisdom." See Eccl. 9 : 10. But, if 
there is no ivork there, of course it cannot be a place where devils 
are at work tormenting men. If there is no device there, it cannot 
be a place where devils are contriving how they may best torment 
their subjects. And if there is no knowledge there, of course it 
cannot be a place of misery. 

13. The good old king Hezekiah, during his sickness, expressed 
himself as if he should die, and go to sheol. See Isa. 38 : 10. 
But no man believes that Hezekiah expected to go to a place of 
endless misery. 

14. Korah, Dathan and Abiram, and their company, and their 
wives and their little ones, are represented as having gone down 
alive into sheol. See Num. 16 : 27 — 33. Here we learn that it 
is not even necessary to die in order to go to sheol. And, as these 
persons went alive into sheol, — that is, went into sheol while living, 
— hence this sheol must have been in this world. 



22 



BIBLE DOCTRINE OF HELL. 



15. God speaks in the Bible of ransoming mankind from sheol. 
Hosea 13 : 17, " I will ransom them from the power of the grave " 
(sheol). By those who believe in a place of endless misery it is 
thought that for those who will be doomed to that gloomy prison of 
despair there can be no ransom. But this text certainly teaches 
that for those who were in sheol there was a ransom. 

16. Sheol is destined to be destroyed. Hosea 13 : 17, " 0 
grave (sheol), I will be thy destruction." Now, whether this sheol 
is in this world or another, or whether it is a place of misery or 
not, one thing is certain : it is destined to be destroyed. The 
reader will bear in mind that this is the only word rendered hell in 
the Old Testament. How can that be a place of endless misery 
which is itself to come to an end, and cease to exist ? 

17. Sheol and Saul are synonymous in their meaning. ■ Saul is 
merely a different pronunciation of the word sheol, in consequence 
of its being differently pointed. Now, one of the kings of Israel, 
and one of the apostles of Christ, were both named Saul. If the 
parents of king Saul, and the parents of Saul of Tarsus, had under- 
stood sheol to mean a place of either limited or endless misery, is it 
likely they would have named one of their children after such a 
place ? What parent, in our day, would name a child hell, and at 
the same time understand this word to mean a place of endless 
misery ? The parents of the persons referred to above undoubtedly 
understood the word sheol in its true sense, namely, " to crave, to 
demand, to ask," or that in relation to which we desired information, 
as the unseen or invisible state of the dead. 

18. Sheol is denominated & pit. Ps. 88 : 3, 4, " My life draw- 
eth nigh unto the grave (sheol). I am counted with them that go 
down into the pity Prov. 1 : 12, " Let us swallow them up 
alive, as the grave ; and whole, as those that go down to the pit.." 
See, also, Isa. 14 : 15 ; and 38 : 18, 19 ; Ezek. 31 : 16. It was 
customary among the Jews to deposit their dead in deep pits, or 
caves, which were numerous in their country, frequently extending 
far under ground, and which were sufficiently capacious to contain a 
large number of dead bodies. Hence arose the expression " depths 
of sheol" or " deepest sheol ; " and hence it is that sheol is denom- 
inated a pit. The allusion, in the above texts, evidently is to the 
manner in which the J ews were accustomed to dispose of their dead, 
and not to a place of endless misery. 



BIBLE DOCTRINE OF HELL. 



23 



19. Sheol is said to have a mouth, or place of entrance. See Ps. 
141 : 7 ; Isa. 5 : 14. The allusion is to the mouth of the caves 
in which the Jews deposited their dead. 

20. Sheol is said to have bars. Job 17 : 16, "They shall go 
down to the bars of the pit" {sheol). Here is an allusion to the 
fact that the burial-places of the Jews, or, rather, the entrances to 
them, were guarded by bars and gates. 

21. Sheol is spoken of as having sides. Isa. 14 : 15, " Thou 
shalt be brought down to hell, to the sides of the pit." The allu- 
sion is to the fact that the Hebrews often deposited their dead, and 
in great numbers, too, in places excavated from the side of the cave, 
or pit, which was selected as the burial-place. 

22. Sheol is associated with the base of mountains. See Deut. 
32 : 22. The burial-places of the Jews were sometimes located at 
the base of mountains, and in the mountains' sides. In the text 
just quoted the allusion is to this fact. 

23. The inmates of sheol are said to, be in the dust. Job 17 : 
16, " They shall go down to the bars of the pit (sheol), where our 
rest together is in the dust." If the word sheol here signifies a 
place of endless misery, then this text teaches us that, so far from 
this place being located in the spirit world, it is located in the dust 
of the earth. 

24. Sheol is spoken of as a place of resort to escape punishment. 
Amos 7 : 2, " Though they dig into hell, thence shall my hand 
take them." " The allusion is to the escape of criminals from the 
officers of justice. They might dig into the pits and caves of the 
earth (the burial-places), yet the omniscient eye of God could not be 
eluded, nor his justice evaded." The criminal, then, instead of 
being sent to sheol to be punished, was to be brought out to receive 
the merited punishment. This idea, although plainly inculcated by 
the Bible, is at direct variance with the common opinion. 

25. The contents of sheol are said to be : 1. Gray hairs, Gen. 
37 : 35, and 42 : 38, and 44 : 29, 31 ; 2. Hoary heads, 1 Kings 
2 : 6, 9 ; 3. Bones, Ps. 141 : 7 ; 4. Sheep, Ps. 49 : 14 ; 5. Houses 
and goods, Num. 16 : 32, 33 ; 6. Swords and other weapons of 
war, Ezek. 32 : 27. Surely no one will contend that these things 
are contained in a place of endless misery, in the spirit world ! 

20. The inmates of sheol are called the dead, the slain, etc., Isa. 
14 : 9 ; Ezek. 31 : 17, and 32 : 21. Certainly it could not be 



24 



BIBLE DOCTRINE OP HELL. 



said of immortal souls, in a place cf endless misery, that they were 
dead, slain, etc. This language was evidently used with reference 
to those whose animal life had been destroyed, and whose dead 
bodies had been consigned to the grave. 

27. Sheol is used to signify a state of moral impurity ; 2 Sam. 

22 : 6 ; Ps. 18 : 5, and 30 : 3, and 84 : 13, and 116 : 3 ; Prov. 

23 : 14, and 5 : 5, and 9 : 18 ; Isa. 57 : 9. . The grave is a place 
of physical defilement and death, and might, therefore, with great 
propriety, be used as an emblem of moral impurity, defilement and 
death. 

28. Sheol is often used as a term synonymous with death, Isa. 
38 : 18, and 28 : 15, 18 ; Ps. 55 : 15 ; Cant. 8:6; Prov. 5:5; 
Hosea 13 : 14. Death precedes, the grave follows in quick suc- 
cession. Hence the propriety of using the terms death and grave 
as synonymous. 

29. The inmates of sheol are said to consume and vanish away, 
and to be eaten up of worms, Job 7 : 9, and 24 : 19 ; Ps. 49 : 
14. Do the believers in a place of endless misery believe that 
immortal souls will there consume, vanish away, and be eaten up 
of worms ? Surely this language can have no other reference than 
to the dead bodies of men after they are deposited in the grave. 

30. Sheol is spoken of as a place of rest. Job 17 : 16, " They 
shall go down to the bars of the pit (sheol), where our rest together 
is in the dust." A place of misery could not certainly be regarded 
as a place of rest. Hence sheol here does not signify such a place. 

31. Sheol is spoken of as a place of silence, Ps. 31 : 17. If it 
be a place of silence, then it cannot be a place from which the cries, 
groans, shrieks, howlings, imprecations and blasphemies, of the 
damned will be forever ascending. 

32. Sheol is spoken of as a place of absolute and entire uncon- 
sciousness. Ps. 6 : 5, " In death there is no remembrance of thee ; 
in the grave (sheol) who shall give thee thanks?" Isa. 38 : 18, 
" The grave (sheol) cannot praise thee ; death cannot celebrate 
thee." Eccl. 9 : 10, " There is no work, nor device, nor knowledge, 
nor wisdom, in the grave (sheol) whither thou goest." It needs no 
argument to prove that a place of utter unconsciousness cannot be a 
place of either limited or endless misery. 

33. Sheol is used as synonymous with Keber. Is. 14 : 11, 
" Thy pomp is brought down to the grave (sheol), and the noise of 



BIBLE DOCTRINE OF HELL. 



thy viols : the worm is spread under thee, and the worms cover 
thee." Verse 19, " But thou art cast out of thy grave (keber) 
like an abominable branch, and as the remnant of those that are 
slain, thrust through with a sword, that go down to the stones of 
the pit; as a carcass trodden under feet." Ezek. 32: 21 — 27, 
" The strong amoog the mighty shall speak to him out of the midst 
of hell (sheol), with them that help him; they are gone down, they 
lie uncircumcised, slain by the sword. Asshur is there, and all her 
company ; his graves (keber) are about him, all of them slain, fallen 
by the sword. Whose graves (keber) are set in the sides of the 
pit, and her company is round about her grave (keber) ; all. of them 
slain, fallen by the "sword, which caused terror in the land of the 
living. There is Elam, and all her multitude round about her 
grave (keber), all of them slain, fallen by the sword, which are 
gone down uncircumcised into the nether parts of the earth, which 
caused their terror in the land of the living ; yet they have borne 
their shame with them that go down to the pit. They have set her 
a bed in the midst of the slain with all her multitude; her graves 

(keber) are round about him There is Meshech, Tubal, and 

all her multitude ; her graves (keber) are round about him 

And they shall not lie with the mighty that are fallen of the uncir- 
cumcised, which are gone down to hell (sheol) with their weapons 
of war j and they have laid their swords under their heads ; but 
their iniquities shall be upon their bones, though they were the 
terror of the mighty in the land of the living." 

All admit that the Hebrew word keber signifies the literal grave. 
Every one can see that in the above texts sheol and keber are used 
as synonymous terms. In Isa. 14 : 11, it is said of the king of 
Babylon, " Thy pomp is brought down to the grave (sheol), and the 
noise of thy viols ; the worm is spread, under thee, and the worms 
cover thee." In verse 19 he is said to be cast out of his grave 
(keber) " as an abominable branch, as a carcass trodden under foot" 
The worms of sheol, and the carcass in keber, have the same refer- 
ence. The expression, sides of the pit, used in connection with 
sheol, verse 15, and the stones of the pit, mentioned in connection 
with keber, verse 19, are evidently the same. The dead of sheol, 
verse 9 of this chapter, and the slain of keber, verse 19, signify 
precisely the same thing. 

In Ezek. 32 : 21, 27, the inmates of sheol are said to be slain, 



26 



BIBLE DOCTRINE OF HELL. 



to be laid with the uncircumcised, and to have their swords laid 
under their heads. In verses 22, 23, 24, 25, 26, the same or 
similar expressions are used in connection with keber. The only 
difference in the usage of these terms is, that, whereas sheol is 
always used in the singular number, keber is often used in the 
plural uumber. . But it must be borne in mind that sheol was the 
common receptacle of all the dead, good, bad, and indifferent. All 
went to sheol, whether they were buried in tombs, sepulchres 
graves, caves or pits ; yea, whether they were burned with fire 
devoured by wild beasts, or left unburied. Sheol signifies the state 
of the dead in general ; it does not signify a particular grave. It 
was not a thing of individual appropriation, as the grave, or keber, 
was, but a state or condition common to all the dead. It w T as very 
proper, then, that it should be used in the singular number ; for, 
although the graves, or kebers, were many, there was but one sheol 
for all. 

34. If the reader will examine every passage where the word 
sheol occurs, he will see that it is used in two different senses, the 
one literal, and the other figurative. It is used in a literal sense to 
signify the grave, or, as some suppose, the invisible state of the 
dead. It is used in a figurative sense to denote trouble and sorrow. 

35. Ps. 9 : 1-7, is supposed by some to teach the doctrine of 
endless hell torments ; but the reader will bear in mind that the 
hell, or sheol, there spoken of is either the same as that in which 
David was while living here in this world, or the same as that into 
which Jacob expected to go, in which Job prayed to be hid, and in 
which Korah, Dathan, Abiram and their company, were swallowed 
up alive. If the latter, then it signifies that the wicked, and those 
nations that forget God, should be suddenly cut off and destroyed 
by the judgments of God, — be overwhelmed in calamity, and be 
brought to an untimely grave. 

On the supposition that sheol signifies a place of endless mis- 
ery, and that the scripture writers understood it so, we see of no 
way to account for the following additional facts : 

1. Not one of the scripture writers has given us an account of 
the origin, history, or location, of such a place. Moses has given 
us an account of the creation of the heavens and the earth, but he 
says not a word about the creation of a place of endless misery. 
Nor is any such account contained between the lids of the Bible. 



BIBLE DOCTRINE OF HELL. 



27 



Now, if there is such a plpce God must have created it; and if 
Moses knew that he had created such a place, why should he over- 
look so important a fact in his history of the creation ? 

2. God never informed mankind that he had created such a place. 
He forewarned Adam and Eve of the consequences of partaking of 
the forbidden fruit. lie forewarned the Jews of the consequences 
of departing from the law of the Lord; and he has communicated 
various kinds of information to the children of men. But he has 
nowhere in the Bible informed any man that he had created an 
endless hell. 

3. It is nowhere said in the Old Testament that sheol is a place 
of endless misery. We have seen that the word sheol occurs sixty- 
four times. It was used by Moses, Jacob, Samuel, Ezra, Job, 
David, and others; but not one of these persons ever intimated that 
they understood by it a place of endless misery. 

4. God never informed the Jewish people that sheol signified a 
place of endless misery. In addressing that people he frequently 
uses the word sheol, but always speaks of it as something which 
existed in this world. 

5. Endless punishment in sheol is not annexed as a penalty to 
any known law of God. God gave to the Jewish people various 
laws and institutions, and he annexed penalties to those laws ; but 
we shall search in vain to find a law to which is annexed the pen- 
alty of endless misery in sheol, or anywhere else. 

6. God never threatened the Jewish people with punishment in 
sheol after death. He frequently threatened them with punish- 
ment, and with tremendous and awful judgments; but in no single 
instance did his threatenings extend beyond death. 

7. The Jews were never threatened with punishment in sheol 
after death by aay of their prophets, priests or kings. If the reader 
thinks we are mistaken, let him examine the Old Testament, and 
see if he can find an instance of this kind. 

8. No person, of whom we have any account in the Old Testa- 
ment, old or young, rich or poor, bond or free, holy or unholy, ever 
expressed any fears of suffering misery in sheol after death. 

9. No Jew, of whom we have any account in the Bible, ever 
prayed to be saved from punishment in sheol. 

10. It is never said, in the Old Testament, of any person who 
had died, — whether he died a natural death, or was publicly exe« 



28 



BIBLE DOCTRINE Of HELL. 



cuted for his crimes, or was cut off by the judgments of God, or 
whether he was a good or a bad man, — that he had gone to a place 
of endless misery. 

11. When persons died, among the Jews, their surviving rel- 
atives and friends never expressed any fears that -they had gone to 
a place of misery. If they knew of any such place, they certainly 
felt very differently about it from what people do in our day. 

12. The Jews never express themselves as if they expected tc 
be separated from their friends after death. Now, if they believed 
that heaven was a place of endless happiness for some, and slieol a 
place of endless misery for others, how is this fact to be accounted 
for ? We see no way of accounting for this fact only on the suppo* 
sition that they had no knowledge of the existence of a place of 
endless misery. 

13. Not one of the Old Testament writers has. ever connected 
the words everlasting, eternal, forever, endless, &c, with sheol. 
We nowhere read of an everlasting sheol, of an eternal sheol, of an 
endless sheol, or of a sheol that shall endure forever. 

14. Cruden, in his Concordance, admits that sheol " most com- 
monly signifies the grave, or the place or state of the dead." — See 
Cruderfs Concord., art. Hell. And George Campbell, D.D., 
F.R.S., Edinburgh, and Principal of the Marischal College, Aber- 
deen, a divine of the Presbyterian church, says that sheol "signifies 
the state of the dead in general, without regard to the goodness or 
badness of the persons, their happiness or misery." — See Prel. 
Dis. 6, p. 2. 

HADES. — This word occurs in the New Testament eleven 
times. It is rendered ten times hell, and once grave. That it 
does not signify a place of endless misery, is proved by the following 
facts : 

1. In the translation of the Old Testament into Greek, by the 
Seventy, they rendered the Hebrew sheol by the Greek word hades. 
Hence, sheol in Hebrew, and hades in Greek, as they occur in the 
Scriptures, are synonymous terms. And, as our Lord and his dis- 
ciples always quoted from the version of the Seventy, or Septuagint 
Version, they would, of course, use words and terms and phrases in 
accordance with their usage there ; and hence sheol in the Old 
Testament, and hades in the New, signify precisely the same thing 



BIBLE DOCTRINE OF HELL. 



29 



Now, as we have shown that the word sheol does not signify a place 
of endless misery in the Old Testament, so neither can the word 
fiades signify such a place in the New. 

2. The first time hades occurs in. the New Testament, it is used 
in reference to the city of Capernaum ; of which city our Lord says, 
it " shall be brought down to hell." See Matt. 11 : 28. And in 
Luke 10 : 15, he says it " shall be thrust down to hell." Now, no 
one will pretend that the city of Capernaum was to be thrust into a 
place of endless misery in a future world. The word hades is used 
here in a figurative sense, to denote desolation and destruction. Adam 
Clarke says, " The word here means a state of the utmost woe, and 
ruin, and desolation, to which these impenitent cities should be 
reduced. This prediction of our Lord was literally fulfilled ; for, 
in the wars between the Romans and the Jews, these cities were 
totally destroyed ; so that no traces are now found of Bethsaida, 
Chorazin or Capernaum." 

3. In the parable of the rich man and Lazarus, Luke 16 : 19 — 
31, this word is used to denote the degradation and misery which 
came on the Scribes and Pharisees (of whom the rich man is the 
parabolic representative), when they died to all the privileges of the 
legal dispensation, were cast out of the gospel kingdom, and were 
brought into a lower state of degradation than they fancied the pub- 
licans and sinners (of whom the beggar is the parabolic representa- 
tive) to be in. All the figures of this parable are drawn from the 
heathen notions respecting Elysium and Tartaros. Now, had our 
Lord believed the views of the heathen in regard to hades ^nd its 
different apartments to be correct, he would not have drawn the 
figures of a parable from those views. Indeed, any attempt to do 
this would be to convert that which was designed for a parable into 
a literal relation of facts. 

4. The soul, or person, of Jesus Christ is spoken of as having 
been in hell. See Acts 2 : 27, 28. Jesus was in hades, — that 
is, the grave, — to be sure, after death ; but does any man believe 
that he went to a place of endless misery after death ? 

5. In Rev. 6 : 8, hell is spoken of as being in this world. " And 
I looked, and behold, a pale horse : and his name that sat on him 
was Death, and hell followed with him : and power was given unto 
them over the fourth part of the earth, to kill with sword, and with 
hunger, and with death, and with the beasts of the earth" 

3* 



30 



BIBLE DOCTRINE 'OF HELL. 



6. Mankind are spoken of as being delivered from hell. Rev. 
20 : 13, " And death and hell delivered up the dead which were in 
them." Now, if the hell here spoken of was in a future state of 
existence, one thing is certain, those who were in it were not alive, 
but dead. How, then, could they suffer misery there ? Another 
thing is very evident : those who were in it were delivered from it, 
and no intimation is given that they were ever sent back again. If 
this text has reference to the literal resurrection, then the meaning 
simply is, that death and the grave, or hades, were to deliver up 
their dead. But it is not probable that the text refers to a literal 
resurrection. What John saw, he saw in a vision ; and the vision 
is not to be interpreted literally any more than his other visions 
recorded in the same book. 

7. In Matt. 16 : 18, we are told that " the gates of hell (hades) 
shall not prevail against the church of Christ." But, are we to 
understand by this that the gates of a place of endless misery should 
not prevail against his church ? What danger was there of this ? 
The word gates here is evidently used to signify power. Death, 
the common enemy of mankind, was in a thousand forms assailing 
the subjects of Christ's church, and he himself was to be brought 
under his dominion, and be made the subject of his pale realm. 
But a complete victory was to be obtained over death, and mankind 
were to be delivered from his power. Hence the powers of death 
and the grave could not prevail against the church of Christ. 

8. In Rev. 1 : 8, we are informed that Christ has " the keys of 
hell and of death." But has Christ the keys of a place of endless 
misery, in a future state of existence, called hell ? Is it not sup- 
posed, by those who believe in such a place, that an all-powerful 
evil spirit, called the devil, has possession of those keys ? If the 
keys of hell here mean the keys of a place of endless misery, over 
which such a being as we have just spoken of reigns, then Jesus 
must be the door-keeper for the devil. But who can believe this ? 
No one. Jesus has the keys of death and of the grave : he can 
therefore enter the dominion of these powers, and deliver mankind 
from their cold and iron grasp. 

9. The usage of hades in the New Testament exhibits as plain a 
resemblance to the grave, as sheol of the Old Testament. In the 
Old Testament, as we have seen, the gates that guarded the 
entrance to the burr ,1-pl aces of the Jews, are mentioned in connection 



BIBLE DOCTRINE OF HELL. 



31 



with sheol. The same is true of hades in the New Testament. See 
Matt. 16 : 18. We have seen, too, that the keys, by which these 
gates were opened, are mentioned in connection with sheol. This is 
also true of hades. See Rev. 1 : 18. Again, the inmates of sheol 
are said to be the dead, the slain. So are the inmates of hades. 
See Rev. 20 : 13. Once more ; sheol is used as an emblem of 
degradation, moral impurity, punishment, etc. So, also, is hades. 
See Matt. 11 : 23; Luke 10 : 15, and 18 : 23. 

If it be asked here " How could the quiet and peaceful grave be 
made an emblem of misery ? " I answer, we have before stated that 
the grave is a place of physical impurity, corruption and defilement. 
Hence it is a very appropriate emblem of moral depravity and 
degradation. And, as misery is the constant and invariable attend- 
ant of moral impurity, hence the idea of misery is associated with it. 
Besides, death precedes, the grave follows in quick succession. The 
act of dying is generally attended with pain ; hence the agonies of 
dying are associated with the grave. In the common English ver- 
sion of the Scriptures the grave is used as the emblem of cruelty. 
See Solomon's Song 8:6," Jealousy is cruel as the grave." 

10. Hades, like sheol, is destined to be destroyed. 1 Co. 15 : 
55, " 0 death, where is thy sting ? 0 grave (hades), where is thy 
victory V If the reader will examine the connection of this text 
he will see that Paul was treating upon the subject of the literal 
resurrection of the dead. He shows that all .mankind will be raised 
from the state of death, be changed from " mortal to immortality," 
from " corruption to incorruption," from " weakness to power," from 
" natural to spiritual," from " dishonor to glory," and that " death 
shall be swallowed up in victory." Then he says the triumphant 
exclamation shall be made, " 0 death, where is thy sting ? 0 
grave, where is thy victory ? " Paul undoubtedly had his eye on 
the passage which we have quoted from Hosea 13 : 14, " 0 death, 
I will be thy plagues ; 0 grave (sheol), I will be thy destruction." 
What is signified by one of these passages is also signified by the 
other ; and hence hades and sheol, in whatever way these terms may 
be understood, are destined to be destroyed. 

11. The last we hear about hades in the New Testament it was 
" cast into the lake of fire." Rev. 20 : 14, " And death and hell 
were cast into the lake of fire." If the reader will examine the 
chapter of this book on the lake of fire, he will see that this lake of 



32 



BIBLE DOCTRINE OF HELL. 



fire was in this world, and that the phrase " lake of fire " is used in 
the book of Revelation to signify total and entire destruction. To 
cast persons into the lake of fire, was to completely destroy them 
from off the earth. To cast death and hades, the grave or hell, into 
the lake of fire, was to completely destroy them, so that they would 
never more exist. For no one pretends that either death or the 
grave will exist in another world. But this language is highly 
figurative. Death, and the state of mortality, may be said to have 
been destroyed when Christ burst the bands of death, rose trium- 
phant from the grave, and brought life and immortality to light. 
Hence Paul, speaking of Christ, says, " Who hath abolished death, 
and hath brought life and immortality to light through the gospel." 
The believers in this gospel can look forward prospectively to the 
time when death and the grave shall be destroyed, and be no more 
forever. 

12. Dr. Doddridge, on Rev. 1 : 18, and Parkhurst, who quotes 
from Lord King's History of the Creed, chapter 4, says : " Hadees, 
or Haidees (as it is spelt in Homer or Hesiod), obscure, dark, invis- 
ible, — from a, negation, and idein, to see. The invisible recep- 
tacle or mansion of the dead in general. Our English, or rather 
our Saxon, word hell, in its original signification (though it is now 
understood in a more limited sense), exactly answers to the Greek 
word hades, and denotes a concealed or unseen place ; and this sense 
of the word is still retained in the eastern, and especially in the 
western counties of England ; to hele over a thing, is to cover it." 
Dr. Campbell says : " As to the word hades, which occurs in eleven 
places of the New Testament, and is rendered hell in all except one, 
where it is translated grave, it is quite common in classical authors, 
and frequently used by the Seventy, in the translation of the Old 
Testament. In my judgment, it ought never, in Scripture, to be 
rendered hell, at least in the sense wherein that word is universally 
understood by Christians. The word hell, in its primitive signifi- 
cation, denoted only what was secret or concealed." — Prelim. Dis. 
6, part 2. Dr. Hammond says : " Among profane writers, it is 
clear that the word (hades) signifies not the place of the damned, 
no, nor any kind of place, either common to both or proper to either 
bliss or woe, but only the state of the dead." — Annot. in loc. 

. Donnegan defines this word thus : " Invisible ; not manifest 
concealed; dark, uncertain." — Donnegan's Lexico?i, p. 19. Di: 



BIBLE DOCTRINE OE HELL. 



33 



Adam Clarke says : " The word hell, used in the common translation, 
conveys now an improper meaning of the original word ; because 
hell is only used to signify the place of the damned. But, as the 
word hell comes from the Anglo-Saxon helan, to cover, or hide, 
hence the tiling or slating of a house is called, in some parts of 
England (particularly Cornwall), heling, to this day ; and the 
covers of books (in Lancashire), by the same name, so the literal 
import of the original word hades was formerly well expressed by 
it." — Com. in loc. Concessions such as these, from such men, 
ought to satisfy every candid man that the words sheol and hades 
have been very generally and very greatly misunderstood. At the 
close of our remarks on Gehenna the reader will find some additional 
facts on this subject. . 

TAKTAROS. — " This word means that prison of the heathen, 
hades, in which they supposed that tyrants and other wicked beings 
were tormented in various modes. The word does not occur in the 
Bible. But in 2 Peter 2 : 4, a verb, derived from this word, is 
used, — tartaroosas, — and is rendered ' cast down to hell,' — more 
literally, tartarused them. .It is evidently a figure, used to denote 
severe punishment, imprisonment in a dark place." Tartaros was 
one of the departments of hades ; and as we have shown that hades 
itself is to be destroyed, of course tartaros must cease to exist also. 
Hence it cannot be a place of endless misery. For an explanation 
of 2 Peter 2 : 4, see our remarks on Jude 1:6. It is there shown 
that the angels who are said to have been tartarused were human 
messengers,, and that the punishment which 41s inflicted on them 
was of a temporal nature. As the word tartaroosas occurs but once 
in the Bible, no further remarks on it are necessary. For if sheol, 
hades nor Gehenna, either of them, signify a place of endless misery, 
of course it will not be pretended that tartaroosas signifies such a 
place. 

GEHENNA. — Professor Stuart, of Andover College, says of 
this word : " The word Gehenna is derived, as all agree, from the 
Hebrew words Gee Hennom." To this, and in the opinion that 
this word signifies the valley of Hin?io?n, — a place, near Jerusalem, 
where a continual ' fire was kept burning, to destroy the filth and 
dirt of that city, — the following writers are all agreed : Adam 



BIBLE DOCTRINE OF HELL. 



Clarke, Parkkurst, Wynne, Wakefield, Macknight, Heylin, Rosen* 
muller, and others. Indeed, 'this fact is not .disputed by a single 
respectable biblical critic. Its meaning, in the New Testament, 
must, therefore, be determined by its signification in the Old. In 
order that the reader may see the scripture usage of it in the Old 
Testament, we will give every passage from that book where it 
occurs. 

Josh 15 : 8. And the border went up by the valley of the son of Hin* 
nom unto the south side of the Jebusite ; the same is Jerusalem : and the 
border went up to the top of the mountain that lieth before the valley of 
Hinnom westward. 

2 Kings 23 : 10. And he (Josiah) defiled Topheth, which is in the 
valley of the children of Hinnom, that no man might make his son or 
daughter to pass through the fire to Molech. 

2 Chron. 28 : 3. Moreover, he (Ahaz) burnt, incense in the valley of 
the soil of Hinnom, and burnt his children in the fire, after the abomina- 
tions of the heathen. 

Jer. 7 : 31, 32. And they (the children of Judah) have built the high 
places of Tophet, which is in the valley of the son of Hinnom, to burn their 
Bons and their daughters in the fire ; which I commanded them not, neither 
came it into my heart. Therefore, behold, the days come, saith the Lord, 
that it shall no more be called Tophet, nor the valley of the son of Hinnom, 
but the valley of slaughter : for they shall bury in Tophet till there be no 
place. 

Jer. 19 : 2. And go forth unto the vaUey of the son of Hinnom, which 
is by the entry of the east gate, and proclaim there the words that I shall 
tell thee. 

Verse 6. Therefore, behold, the days come, saith the Lord, that this 
place shall no more be called Tophet, nor the valley of the son of Hinnom, 
but the valley of slaughter. 

From the above passages the following facts are perfectly obvious ; 
1. The valley of Hinnom was one of the landmarks, or boundaries, 
of the inheritance^f the tribe of Judah. 2. If the reader will 
consult Lev. 18 : 21, and 20 : 2, he will learn that the idol god 
Moloch was set up in this valley, and that the Jews sacrificed their 
sons and their daughters to him. Professor Stuart says : " If we 
may credit the Rabbins, the head of the idol was like that of an ox, 
while the rest of its body resembled that of a man. It was hollow 
within ; and, being heated by fire, children were laid in its arms, 
and were there literally roasted alive." We cannot wonder, then, 
at the severe terms in which the worship of Moloch is everywhere 
denounced in the Scriptures. 3. This, valley was called Tophet, as 
Stuart says, " from Toph, to vomit with loathing ; " or, as Schleus- 
ner says, " from Toph, a drum ; because the administrators of these 
horrible rites beat drums, lest the cries and shrieks of the infants 



BIBLE DOCTRINE OF HELL. 



who were burned should be heard by the assembly ; " or, as Adam 
Clarke says, " from topket, the fire-stove, in which some suppose 
they burnt their children alive to the idol Moloch." 4. The good 
king Josiah abolished these nefarious practices, and polluted the 
place where they had been committed. Schleusner says : " After 
this, they (the Jews) held the place in such abomination, it is said, 
that they cast into it all kinds of filth, together with the carcasses 
of beasts, and the unburied bodies of criminals who had been exe- 
cuted. Continual fires were necessary, in order to consume these, 
lest the putrefaction should infect the air ; and there were always 
worms feeding on the remaining relics." Stuart says, Josiah pol- 
luted this by causing the filth of the city of Jerusalem to be carried 
there ; and, he adds, " It would seem that the custom of desecrat- 
ing this place, thus happily begun, was contiuued in after ages, down 
to the period when our Saviour was on earth. Perpetual fires were 
kept up, in order to consume the offal which was deposited there. 
And as the same offal would breed worms (for so all putrefying 
meat of course does), hence came the expression, Where the worm 
dieth not and the fire is not quenched.'''' 5. This valley is made 
an emblem of that terrible temporal calamity which came on the 
Jewish nation in the destruction of their city and temple. 

This valley lay south of Jerusalem, or on the south and*west of 
Mount Sion, and was very deep, so that the city was inaccessible in 
that part. Sometimes it was made the place of execution, and the 
manner of executing criminals there was this : After the malefactor 
was condemned by the Sanhedrim (a Jewish council, composed of 
seventy-two persons, six from each of the twelve tribes of the Jews), 
they set him in a dung-hill up to his knees, and put a towel about 
his neck, and one pulled one way, and another the opposite, till 
they forced him to open his mouth. They then poured boiling lead 
into his mouth, which went down into his belly, and so burnt his 
bowels. After destroying the life of the unfortunate being in this 
manner, they then cast his body into the fire, which burned without 
cessation in that horrid place of defilement and death. Sometimes 
the criminal was cast alive into this fire, and his life and body 
destroyed in this manner. 

We have seen that this place was made an emblem of the judg- 
ment, which came on the Jewish nation in the destruction of their 
city and temple. Now, let it bo borne in mind that Jesus and his 



86 



BIBLE DOCTRINE OF HELL. 



apostles addressed the people in the language of the Old Testament 
scriptures ; and it is not to be supposed that they would use words 
and phrases in any different sense from what they are used in the 
Old Testament without giving some plain intimation of it. To have 
done so .would have been to purposely deceive the people. The 
question, then, is not in what sense is the word (Gehenna) used by 
the Rabbinical writers, or in the Jewish Targums, but what is it 
used to signify in the Old Testament scriptures ? And its meaning 
there must determine its meaning in the New Testament. 

The word Gehenna is used in the New Testament twelve times, 
and is invariably rendered hell. The following facts, stated in the 
language of Mr. Balfour, show that it is not used to signify a place 
of endless misery : 

1. " The term Gehenna is not found in the Greek translation of 
the Old Testament, — called the Septuagint, — or the translation 
of the Seventy, nor in the m Apocrypha, nor in any classic Greek 
author. It is, therefore, primarily and exclusively, a Jewish or 
Hebrew term. 

2. " The translators had no authority for translating this term 
by the word hell, as it is the name of a place, — as much so as 
Sodom and Gomorrah, and, therefore, the original word should have 
been retained. And I would here remark, that in some excellent 
versions the original word is left untranslated. It is so in the 
French Bible, and in the Improved Version, Wakefield's Version, 
and Newcomb's Translation. The Hebrew words for the valley of 
Hinnom are Ge-hinnom, and the Greek word Gehenna is a com- 
pound of these two words united in one, without a change of mean- 
ing. The English words to signify this place are valley of Hinnom. 
Now, if this term had been left untranslated in those passages where 
it occurs, or if it had been translated valley of Hinnom, as it ought 
to have been, there would have been no difficulty in understanding 
their true meaning. Their meaning would have been obvious to 
every observing mind. 

3. " The word Gehenna is used but twelve times in the New 
Testament ; and, properly speaking, it does not occur even as many 
times as this. It occurs eleven times in the gospels written by 
Matthew, Mark, and Luke ; and, by comparing the places, it is 
evident that these historians relate the same discourses in which our 
Lord used this word." So that, in point of fact, the word was used 



BIBLE DOCTRINE OF HELL. 



37 



but eight times ; — seven times by our Lord, and once by James. 
" I mention this fact, because this is the only word which the 
learned pretend signifies a place of endless misery. And, admitting 
that this is the proper signification of the term, it is certain it is 
not mentioned so often in the whole Bible as some of our modern 
divines mention it in a single sermon. 

4. " This word is used by our Lord, and by the apostle James, 
and by no other person in the New Testament." Neither Paul, 
John, Peter nor Jude, have used this word in all their writings. 
" How can this fact be accounted for, if they understood our Lord 
to mean by it a place of endless misery ? 

5. " All that is said about Gehenna was spoken to the Jews. It 
is not once named to the Gentiles in all the New Testament ; nor 
are any of them ever threatened with such a _ punishment. This 
fact is indisputable. Now, how can this fact be accounted for, 
except on the supposition that the punishment of Gehenna was that 
which alone concerned the Jews ? And, as the punishment of 
Gehenna did not concern the Gentiles, hence nothing is said to them 
about it." 

6. We have seen that our Lord used this word seven times. 
Five times out of this number he used it when addressing his own 
immediate disciples. Now, if he used it to signify a place of end- 
less misery, how is it to be accounted for that he should say so 
much about it to his own disciples, and so little to the unbelieving 
part of the world ? 

7. Our Lord used this word but twice, when addressing the 
unbelieving part of the Jewish nation ; and in one of those instances,, 
at least, the connection shows conclusively that no reference was 
had to punishment in another world. Matt. 23 : 33, " Ye serpents, 
ye generation of vipers, how can ye escape the damnation of hell 
(Gehenna) ? " To learn what this " damnation of Gehenna " was, 
see the next words : " Wherefore, behold, I send unto you prophets, 
and wise men, and scribes ; and some of them ye shall kill and cru- 
cify ; and some of them ye shall scourge in your synagogues, and 
persecute them from city to city : that upon you may come all the 
righteous blood shed upon the earth, from the blood of righteous 
Abel unto the blood of Zacharias, son of Barachias, whom ye slew 
between the temple and the altar. Verily "I say unto you, all 
these things shall come upon this generation" It is plain from 

4 



as 



BIBLE DOCTRINE 0E HELL. 



this that the damnation of Gehenna was something which they were 
not going to, but something which was coming to them. Who can 
doubt that it was the same punishment which was predicted by 
Jeremiah, in the seventh and nineteenth chapters of his book ? 

8. " It is admitted on all hands that this word is never used to 
signify a place of misery in a future world in all the Old Testa- 
ment." 

9. It is also admitted that it is used in the Old Testament to 
signify punishment in this world ; yea, that it is used to signify 
that very punishment which came on the Jewish people within 
forty-five years after Christ threatened them with the damnation of 
Gehenna ; and which consisted in the destruction of their city and 
temple, the destruction of millions of their lives, and the dispersion 
of the rest throughout the inhabited globe. This fact is made per- 
fectly plain by those passages where the word occurs. See Jer. 
7 : 30 — 34. " For the children of Judah have done evil in my 
sight, saith the Lord : they have set their abominations in the 
house which is called by my name, to pollute it. And they have 
built the high places of Tophet, which is in the valley of the son of 
Hinnom, to burn their sons and their daughters in the fire ; which 
I commanded them not, neither came it into my heart. • Therefore, 
behold, the clays come, saith the Lord, that it shall no more be 
called Tophet, nor the valley of the son of Hinnom, but the valley 
of slaughter : for they shall bury in Tophet till there be no place. 
And the carcasses of this people shall be meat for the fowls of the 
heaven, and for the beasts of the earth ; and none shall fray them 
away. Then will I cause to cease from the cities of Judah, and 
from the streets of J erusalem, the voice of mirth, and the voice of 
gladness, the voice of the bridegroom, and the voice of the bride; 
for the land shall be desolate." See, also, chapter 8 : 1 — 3, " At 
that time, saith the Lord, they shall bring out the bones of the 
kings of Judah, and the bones of his princes, and the bones of the 
priests, and the bones of the prophets, and the bones of the inhab- 
itants of Jerusalem, out of their graves : and they shall spread 
them before the sun, and the moon, and all the host of heaven, 
whom they have loved, and whom they have served, and after whom 
they have walked, and whom they have sought, and whom they 
have worshipped ; they shall not be gathered, nor be buried ; they 
shall be for dung upon the face of the earth. And death shall be 



BIBLE DOCTRINE OF HELL. 



35> 



chosen rather than life by all the residue of them that remain of 
this evil family, which remain in all the places whither I have 
driven them, saith the Lord of hosts." See, also, Jeremiah, chapter 
19. " Thus saith the Lord, Go, and get a potter's earthen bottle, 
and take of the ancients of the people, and of the ancients of the 
priests, and go forth unto the valley of the son of Hinnom, which 
is by the entry of the east gate, and proclaim there the words that 
I shall tell thee ; and say, Hear ye the word of the Lord, 0 kings 
of Judah, and inhabitants of Jerusalem ; thus saith the Lord of 
hosts, the God of Israel, Behold, I will bring evil upon this place, 
the which whosoever heareth, his ears shall tingle. Because they 
have forsaken me, and have estranged this place, and have burnt 
incense in it to other gods, whom neither they nor their fathers have 
known, nor the kings of Judah, and have filled the place with the 
blood of innocents ; they have built also the high places of Baal, to 
burn their sons with fire for burnt offerings unto Baal, which I 
commanded not, nor spake it, neither came it into my mind ; there- 
fore* behold, the days come, saith the Lord, that this place shall no 
more be called Tophet, nor the valley of the son of Hinnom, but the 
valley of slaughter. And I will make void the counsel of Judah 
and Jerusalem in this place; and I will cause them to fall by the 
sword before their enemies, and by the hands of them that seek 
their lives ; and their carcasses will I give to be meat for the fowls 
of the heaven, and for the beasts of the earth. And I will make 
this city desolate, and an hissing ; every one that passeth thereby 
shall be astonished and hiss, because of all the plagues thereof. 
And I will cause them to eat of the flesh of their sons, and the flesh 
of their daughters, and they shall eat every one of the flesh of his 
friend, in the siege and straitness wherewith their enemies, and 
they that seek their lives, shall straiten them. Then shalt thou 
break the bottle in the sight of the men that go with thee, and 
ghalt say unto them, Thus saith the Lord of hosts, Even so will I 
break this people, and this city, as one breaketh a potter's vessel, 
that cannot be made whole again ; and they shall bury them in 
Tophet, till there be no place else, to bury. Thus will I do unto 
this place, saith the Lord, and to the inhabitants thereof, and even 
make their city as Tophet : And the houses of Jerusalem, and 
the houses of the kings of J udah, shall be defiled as the place of 
Tophet, because of all the houses upon whose roofs they have burned 



40 



BIBLE DOCTRINE OF HELL. 



incense unto all the hosts of heaven, and have poured out drink 
offerings unto other gods. Then came Jeremiah from Tophet, 
whither the Lord had sent him to prophesy ; and he stood in the 
court of the Lord's house, and said to all the people, Thus saith the 
Lord of hosts, the God of Israel, Behold, I will bring upon this city, 
and upon all her towns, all the evil that I have pronounced against 
it ; because they have hardened their necks, that they might not 
hear my words." The prophet Isaiah has reference to the same 
thing in chapter 66 : 24, " And they shall go forth, and look upon 
the carcasses of the men that have transgressed against me ; for 
their worm shall not die, neither shall their fire be quenched ; and 
they shall be an abhorring unto all flesh."" 

Here we see the origin of the expression " undying worm." It 
was derived from the fact that worms were constantly preying upon 
the filth and putrefying flesh which were deposited in Gehenna. 
Here, also, we see the origin of the expression " unquenchable fire." 
It was derived from the fact that a fire was kept constantly burning 
in Gehenna, for purposes which have already been stated. We see, 
too, that fire and worms are spoken of, in the Old Testament, in 
connection with the valley of the son of Hinnom. This accounts 
for the fact that, in the New Testament, the same things are spoken 
of in connection with Gehenna. And hence the judgment which 
came upon the Jewish people is called the " damnation," or punish- 
ment, " of Gehenna," " Gehenna fire," or the fire of Gehenna. 
Hence, Gehenna is also spoken of as the place " where their worm 
dieth not, and the fire is not quenched." Rev. Mr._Parkhurst, in 
his Lexicon, referring to Matt. 5 : 21, 22, says : " The phrase here 
translated hell-fire (literally Gehenna of fire), does, I apprehend, 
in the outicard and primary sense, relate to that dreadful doom of 
being burnt alive in the valley of Hinnom." 

No one can doubt that the predictions of Jeremiah and Isaiah, 
just quoted, were fulfilled at the destruction of Jerusalem. Then 
the valley of Hinnom became the valley of slaughter. Then Jeru- 
salem became as Tophet. Then the Jews did eat the flesh of their 
sons and of their daughters. Then the land of Judea was made 
desolate. Then the carcasses of the Jewish people became meat for 
the fowls of heaven, and the beasts of the field ; for six hundred 
thousand of their dead bodies were carried into the valley of Hin- 
nom, and were suffered to lie there unburied. Then the wrath of 



BIBLE DOCTRINE OF HELL. 



4i 



God came on the Jewish people to the uttermost, and they experi- 
enced " tribulation, such as was not from the beginning of the world, 
even to that same time, no, nor ever shall be." See Matt. 24 : 21, 
Now, the fact which we have just stated, — that Gehenna is used 
in the Old Testament to represent punishment in this world, and no- 
where else, — being a fact which is indisputable, we demand, in the 
language of Mr. Balfour, " What meaning would the Jews, who 
were familiar with this word, and knew it to signify the valley of 
Hinnom, be likely to attach to it when they heard it used by our 
Lord ? Would they, contrary to all former usage, transfer its 
meaning from a place with whose locality and history they had been 
familiar from their infancy, to a place of misery in another world ? 
This conclusion is certainly inadmissible. By what rule of inter- 
pretation, then, can we arrive at the conclusion that this word 
means a place of misery after death ? " 

. 10. If Gehenna signifies a place of endless misery in another 
world, and if, in those passages where it oocurs, it is set in contrast 
with heaven (as is supposed by those who attach this meaning to 
the word), it is certain that those who go there are to go bodily. 
See Matt. 5 : 29. And it is equally certain that those who go to 
heaven are to go there bodily ; and not only so, but are to go there 
"halt" and "maimed — some with only one eye, some with only 
one hand, and some with only one foot. See Mark 9 : 43, 45, 47. 
But can any man believe all this ? 

11. Gehenna, in the New Testament, is set in contrast with the 
kingdom of God. Mark 9 : 47, " It is better for thee to enter 
into the kingdom of God with one eye, than, having two eyes, to 
be cast into hell [Gehenna) fire." Now, if the reader will examine 
Chapter XV. of this book, on the phrases kingdom. of God, kingdom 
of heaven, he will see that the phrase kingdom of God signifies "the 
gospel dispensation ; and that this kingdom was to be established 
here on earth, at the time of Christ's coming to destroy Jerusalem, 
and scatter the power of the holy people. Hence the fact that 
Gehenna is contrasted with this phrase, proves that Christ used this 
word to signify the punishment which came on the Jews, and in 
which the disciples of Christ might be involved if they suffered 
anything whatever to draw them from their attachment to their 
Master. 

12. If Gehenna signifies a place of punishment in another world, 

4* 



42 



BIBLE DOCTRINE OF HELL. 



and if God inflicts Gehenna punishment on any of his creatures in 
that world, it is certain this punishment will consist in entire 
destruction, and absolute annihilation, and not in endless misery. 
See Matt. 10 : 28, " Fear him which is able to destroy both soul 
and body in hell (Gehenna)." Now, to " destroy the soul, inti- 
mates as certainly the death of the soul, as to destroy the body 
intimates the extinction of the life of the body. If, then, by the 
word soul we understand the spirit, or immortal part, of man, and 
if God will do what he is here said to be able to do, — that is, 
destroy both soul and body, — the doctrine of annihilation is clearly 
established." And the doctrine of endless misery is overthrown by 
the very passage which is frequently introduced to prove it. But 
if we understand Gehenna here to signify the valley of Hinnom, and 
the word soul to signify the animal life of man (as is its meaning 
generally in the Bible), then all is plain. God might destroy the 
lives and bodies of the disciples in that awful calamity which came 
on the J ewish nation, and which is represented under the figure of 
Gehenna, or he might cast them into Gehenna by numbering them 
with the six hundred thousand unbelieving Jews, whose dead bodies 
were carried into the valley of Hinnom, and left there unburied. 

13. Whenever our Lord said anything about Gehenna, the per- 
sons whom he addressed are evidently supposed by him to be 
acquainted with the meaning of the word. Hence no explanation 
whatevei is given of it. But, in what other sense, pray, could they 
understand it, except in the sense in which it was employed in the 
Old Testament ? 

14. If Gehenna means future punishment in the New Testament, 
it is certain the apostles never preached it to Jews or Gentiles. 
They did not mention the word in a single instance in all their 
preaching, of which we have any account. How can this be 
accounted for, if they understood by it a place of endless misery ? 

15. If Gehenna means a place of misery, in a future world, 
called hell, it is certain this hell is a material hell ; and that pun- 
ishment in hell consists of torment in literal fire. We know that a 
material hell has been contended for ; but, in these days of refine- 
ment, improvement, and light, and knowledge, this idea is pretty 
generally abandoned. But if any class of people must have a hell, 
we insist upon it that they abide by the conclusions which are to be 
legitimately drawn from their premises. If they will have it that 



BIBLE DOCTRINE OE KELL. 



43 



Grehenna means a place of punishment in a future world, th<m let 
them be contented with the hell of the Bible, and not undertake to 
manufacture a new one, nor to improve on the old one. Let them, 
then, cease to preach about a " spiritual hell" and a " hell of con- 
science ; " and let them go to preaching up the good old Orthodox 
hell of our fathers. If they will do this, we will at least give them 
the credit of consistency. 

To the views which we have advanced on the meaning of Gehenna, 
we know of but one plausible objection. That objection we will now 
state, and reply to. 

It is objected, that, " although Gehenna originally denoted tLe 
valley of Hinnom, yet it had lost that signification in our Saviour's 
time, and was used to signify a place of torment in another world." 
To this objection we reply as follows : 

1. This is a barefaced assertion, unsupported by any positive or 
direct proof whatever. 

2. The translation of the Hebrew Scriptures was commenced 
about two hundred and seventy or two hundred and eighty years 
before Christ, when the five books of Moses were translated. The 
translation of the rest of the books was not undertaken until within 
one hundred and seventy years of Christ's birth, and was not fin- 
ished till some time after it was commenced, say twenty years. — 
See Prideaux's Connections, vol. 3* pp. 356, 357; Home's Intro- 
duction, vol. 2, pp. 168, 169. Now, as when this translation was 
made, no such change as is alleged had taken place in the meaning 
of Gehenna ; hence, one hundred and fifty years before the date of 
the New Testament this word retained its original meaning. The 
only Jewish books which were written between the completion of 
the Septuagint Version and the public ministry of Christ, which 
have come down to us, are some of the later books of the Apocry- 
pha, and the writings of Philo. Two of the Apocryphal books 
allude to punishment after death, but do not speak of it as punish- 
ment in Gehenna. Indeed, the word does not occur in any of the 
Apocryphal books, nor in any of the writings of Philo. How, then, 
can it be proved that any such change as is supposed had taken 
place in the meaning of Gehenna ? 

3. Josephus wrote his works shortly after the New Testament 
was written. He was a believer in punishment after death, and 
frequently alludes to it in his writings ; yet he never calls it pun- 



44 



BIBLE DOCTRINE OE HELL. 



ishment in Gehenna, nor does the word Gehenna occur in his writ- 
ings. No Jewish writings composed within one hundred years after 
the time of Josephus have descended to us; so that it cannot be 
proved that any change in the meaning of Gehenna had taken place 
within one hundred years after the time of Christ. 

4. The first time that Gehenna was used to signify a place of 
misery after death, of which we have any account, was by Justin 
Martyr, about the year of our Lord 150. 

5. The first time this word is used to signify a place of misery in 
another world, by any Jewish writer of whom we have any account, 
was by Jonathan Ben Uzziel, in a Targum written by him, the date 
of which is uncertain. " Prideaux, together with several of the old 
critics, and even Gesenius, place it not far from the Christian era, 
on the authority, chiefly, of Jeivish traditions. Prideaux, however, 
has well observed, that, ' in historical matters, it is not to be 
regarded what the Jews write, or what they omit.' Most of the 
eminent critics now agree that it could not have been completed till 
some time between two hundred and four hundred years after 
Christ. Dr. Jahn thinks it ' a collection of the interpretations of 
several learned men, made towards the end of the third century, 
and containing some of a much older date.' Eichhorn says that 
' J onathan certainly lived later than the birth of Christ ; ' and, 
judging from his style, his fables, his perversions of the prophecies 
concerning the Messiah, and from the profound silence of the early 
Jews and Christian Fathers, he concludes that his compilation can- 
not have been made before the fourth century. The same circum- 
stances that Eichhorn adduces, are thought by Bertholdt to indicate 
the second or third century ; and he is confident that the collection 
' cannot have attained its complete form before the end of the second 
century.' With these general conclusions it is said that Bauer 
likewise agrees ; and some critics have referred the work to as late 
a period as the seventh and eighth centuries." See Universalist 
Expositor, vol. 2, p. 368. There is no proof, then, that the meaning 
of the word Gehenna was changed until one hundred and fifty years 
after Christ. If, therefore, we believe this word signifies a place 
of misery after death, we must believe it on the authority of unin- 
spired men, — on the authority of Jewish Targums and Talmuds, 
and not on the authority of the Bible. If the reader is disposed to 
bow to such authority, he can do so ; but we beg to be excused. 



BIBLE DOCTRINE OE HELL. 



45 



The following facts bear equally against understanding either 
Sheol, Hades, Tartaros, or Gehenna, to signify a place of endless 
misery. 

1. The words eternal, everlasting, forever, &c, are not connected 
with either Sheol, Hades, Tartaros, or Gehenna, in a single instance 
in the whole Bible. 

2. Paul says he " shunned not to declare the whole counsel of 
God ; " and yet he has not, in all his writings, mentioned either 
Tartaros or Gehenna. He mentioned hades but once, and then 
used it to signify the grave. Now, if Paul believed these words 
signified a place of endless misery, how is this fact to be accounted 
for? 

3. Among all the charges brought against Jesus and his apostles 
by the unbelieving Jews, they never charged them with threatening 
them with endless misery in Sheol, Hades, Tartaros, Gehenna, or 
anywhere else. Now, the J ews believed themselves to be the pecu- 
liar people of Grod ; and if J esus or his apostles had threatened them 
with endless misery, it would have excited their indignation to the 
highest pitch ; and we should have heard them accusing Christ of 
being audacious and presumptuous. But no ; no such charge is 
brought against him. 

4. No person mentioned in the New Testament ever expressed 
any fears of going to a place of endless misery after death, or ever 
prayed to God to be saved from such a place. Nor is it said of any 
person who had died, that he had gone to a place of endless misery, 
— either in Sheol, Hades, Tartaros, Gehenna, or anywhere else. 

5. The salvation of the gospel is never spoken of as a salvation 
from a place of endless misery, either in Sheol, Hades, Tartaros, or 
Gehenna. It is - spoken of as a salvation from sin, from the dark- 
ness of this world, from wrath, from unbelief, and from the power 
of darkness ; but no intimation is given that Jesus came into this 
world to save mankind from endless misery in another. 

Thus, we have finished our examination of these words. The 
reader can judge for himself whether either of them, as used in the 
Scriptures car possibly signify a place of endless misery. 

RECAPITULATION. — The English word hell occurs in the 
Bible fifty-four times ; — thirty-one times in the Old Testament, 
and twenty-three times in the New. In the Old Testament, it occurs 



46 



BIBLE DOCTSINE OF HELL. 



once in Deuteronomy, once in 2 Samuel, twice in Job, seven times 
in Psalms, seven times in Proverbs, six times in Isaiah, four times 
in Ezekiel, once in Amos, once in Jonah, and once in Habakkuk. 
In the New Testament, it occurs nine times in Matthew, three 
times in Mark, three times in Luke, twice in Acts," once in 2 Peter, 
once in James, and four times in the book of Revelation. In the 
following books of the Old Testament it is not found : Genesis, 
Exodus, Leviticus, Numbers, Joshua, Judges, Ruth, 1 Samuel, 1 
and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther, Eccle- 
siastes, Song of Solomon, Jeremiah, Lamentations, Daniel, Hosea, 
Joel, Obadiah, Micah, Nahum, Zephaniah, Haggai, Zechariah, nor 
Malachi. It is not found in the following books of the New Tes- 
tament : John, Romans, 1 and 2 Corinthians, Galatians, Ephe- 
sians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 
Timothy, Titus, Philemon, Hebrews, 1 Peter, 1, 2, and 3 John, 
nor Jude 



9 



CHAPTER II, 

BIBLE DOCTRINE CONCERNING THE 
DEVIL. 



SECTION I. 

All the passages in the Old Testament wherein the original woi d Shaitan 
or Satan occurs, in whatever way rendered in the comma, n English 
Version. 

Gen. 26 : 21. And they digged another well, and strove for that also : 

and he called the name of it Sitnah. 

Num. 22 : 22. And God's anger was kindled, because he (Balaam) 
went : and the angel of the Lord stood in the way for an adversary against 
him. 

Verse 32. And the angel of the Lord said unto him, Wherefore hast 
thou smitten thine ass these three times ? Behold, I went out to withstand 
thee, because thy way is perverse before me. 

1 Sam. 29 : 4. And the princes of the Philistines said unto him, Make 
this fellow return, that he may go again to his place which thou hast 
appointed him, and let him not go down with us to battle, lest in the battle 
he be an adversary to us. 

2 Sam. 19 : 22. And David said, What have I to do with you, ye sons 
of Zeruiah, that ye should this day be adversaries unto me ? 

1 Kings 5 : 4. But now the Lord my (Solomon) God hath given me rest 
on every side, so that there is neither adversary nor evil occurrent. 

1 Kings 11 : 14 And the Lord stirred up an adversary unto Solomon ; 
Hadad the Edomite : he was of the king's seed in Edom. 

Verse 23. And God stirred him up another adversary, Rezon the son of 
Eliadah, which fled from his lord Hadadezer, king of Zobah. 

Verse 25. And he was an adversary to Israel all the days of Solomon, 
beside the mischief that Hadad did ; and he abhorred Israel, and reigned 
over Syria. 

1 Chi*on. 21 : 1. And Satan stood up against Israel, and provoked 
David to number Israel. 

Ezra 4 : 6. And in the reign of Ahasuerus, in the beginning of his 
reign, wrote they unto him an accusation against the inhabitants of Judah 
and Jerusalem. 



48 MBLE DOCTRINE CONCERNING THE DEVIL. 

Job 1 : 6. Now there was a day when the sons of God came to present 
themselves before the Lord, and Satan came also among them, 

Verse 7. And the Lord said unto Satan, AVhence comest thou ? Then 
Satan answered the Lord, and said, From going to and fro in the earth, 
and from walking up and down in it. 

Verse 8. And the Lord said unto Satan, Hast thou considered my ser- 
vant Job ? that there is none like him in the earth, a perfect and an upright 
man, one that feareth God, and escheweth evil ? 

Verse 9. Then Satan answered the Lord, and said, Doth Job fear God 
for naught ? 

Verse 12. And the Lord sail unto Satan, Behold, all that he hath is in 
thy power : only upon himself put not forth thine hand. So Satan went 
forth from the presence of the Lord. 

Job 2 : 1. Again there was a day when the sons of God came to present 
themselves before the Lord,' and Satan came also among them to present 
himself before the Lord. 

Verse 2. And the Lord said unto Satan, From whence comest thou ? 
And Satan answered the Lord, and said, From going to and fro in the 
earth, and from walking up and down in it. 

Verse 3 And the Lord said unto Satan, Hast thou considered my ser- 
vant Job, that there is none like him in the earth, a perfect and an upright 
man, one that feareth God, and escheweth evil ? and still he holdeth fist 
his integrity, although thou movedst me against him, to destroy him with- 
out cause. 

Verse 4. And Satan answered the Lord, and said, Skin for skin ; yea, 
all that a man hath will he give for his life. 

Verse 6. And the Lord said unto Satan, Behold, he is in thine hand ; 
but save his life. 

Verse 7. So went Satan forth from the presence of the Lord, and smote 
Job with sore boils, from the sole of his foot unto his crown. 

Psalm 38 : 20. They also that render evil for good are mine adversaries. 

Psalm 71 : 13. Let them be confounded and consumed, that are adver- 
saries to my soul. 

Psalm 109 : 4. For my love they are my adversaries. 

Verse 20. Let this be the reward of mine adversaries from the Lord. 

Verse 29. Let mine adversaries be clothed with shame. 

Zech. 3:1. And he showed me Joshua the high priest standing before 
the angel of the Lord, and Satan standing at his right hand to resist him. 

Verse 2. And the Lord unto Satan, The Lord rebuke thee, 0 Vatan ; 
even the Lord, that hath chosen Jerusalem, rebuke thee. 



SECTION II. 

All the passages in the Old Testament where the word Devils occurs. 

Lev. 17 : 7. And they shall no more offer their sacrifices unto devils, 
after whom they have gone a whoring. 

Deut. 32 : 17. They sacrificed unto devils, not to God ; to gods whom they 
knew not, to new gods that came newly up, whom your fathers feared not. 

2 Chron. 11 : 15. And he (Jeroboam) ordained him priests for the high 
places, and for the devils, and for the calves which he had made. 

Psalm 106 : 37. Yea, they (the Jews) sacrificed their sons and their 
daughters unto devils. 



BIBLE DOCTRINE CONCERNING THE DEVIL. 



49 



SECTION III. 
All the texts in the New Testament where the word Satan occurs. 

Matt. 16 : 23. Bat he turned and said unto Peter, Get thee behind me, 
Satan ; thou art an offence unto me : for thou savorest not the things that 
be of God, but those that be of men. 

Mark 8 : 83. He (Christ) rebuked Peter, saying, Get thee behind me, 
Satan. 

Luke 22 : 31. And the Lord said, Simon, Simon, behold, Satan hath 
desired to have you that he may sift you as wheat. 

Mark 3 : 23. And he (Christ) called them (the Scribes) unto him, and 
said unto them in parables, How can Satan cast out Satan ? 

Verse 26. And if Satan rise up against himself, and be divided, he 
cannot stand, but hath an end. 

Matt. 12 : 26. And if Satan cast out Satan, he is divided against him- 
self ; how shall then his kingdom stand ? 

Luke 11 : 18. If Satan also be divided against himself, how shall his 
kingdom stand ? because ye (the Scribes) say that I cast out devils through 
Beelzebub. 

Luke 10 : 18. And he said unto them (the seventy), I beheld Satan as 
lightning fall from heaven. 

Luke 13 : 18. And ought not this woman, being a daughter of Abra- 
ham, whom Satan hath bound, lo, these eighteen years, be loosed from this 
bond on the Sabbath day ? 

Luke 22 : 3. Then entered Satan into Judas, surnamed Iscariot, being 
of the number of the twelve. 

John 13 : 27. And after the sop Satan entered into him (Judas). 

Acts 5 : 3. But Peter said, Ananias, why hath Satan filled thine heart 
to lie to the Holy Ghost, and to keep back part of the price' of the land ? 

Acts 26 : 18. To open their eyes, and to turn them from darkness to 
light, and from the power of Satan unto God, that they may receive for- 
giveness of sins, and inheritance among those who are sanctified by faith 
which is in me. 

Rom. 16 : 20. And the God of peace shall bruise Satan under your feet 
shortly. 

1 Cor. 5:5. To deliver such an one (a fornicator) unto Satan for the 
destruction of the flesh, that the spirit may be saved in the day of the Lord 
Jesus. 

1 Cor. 7 : 5. Defraud ye not one the other, except it be with consent for 
a time, that ye may give yourselves to fasting and prayer ; and come 
together again, that Satan tempt you not for your incontinency. 

2 Cor. 2 : 11. Lest (if they did not possess a forgiving spirit) Satan 
should get an advantage of us ; for we are not ignorant of his devices. 

2 Cor. 11 : 14. And no marvel ; for Satan himself is transformed into 
an angel of light. 

2 Cor. 12 : 7. And lest I (Paul) should be exalted above measure, 
through the abundance of the revelations, there was given to me a thorn in 
the flesh, the messenger of Satan, to buffet me, lest I should be exalted 
above measure. 

1 Thes. 2 : 18. Wherefore we would have come unto you (even I Paul) 
once and again ; but Satan hindered us. 

2 Thes. 2 : 9. Even him, whose coming is after ^he working of Satan, 
with all power, and signs, and lying wonders. 

5 



50 



BIBLE DOCTRINE CONCERNING THE DEVIL. 



1 Tim. 1 : 20. Of whom (those who had made shipwreck of the faith) 
is Hymeneus and Alexander ; whom I have delivered unto Satan, that they 
may learn not to blaspheme. 

1 Tim. 5 : 15. For some are already turned aside after Satan. 

Rev. 2:9. I know thy works, and tribulation, and poverty (but thou 
art rich) , and I know the blasphemy of them which say they are Jews, and 
are not, but are the synagogue of Satan. 

Rev. 3 : 9. Behold, I will make them of the synagogue of Satan, which 
say they are Jews, and are not, but do lie ; behold, I will make them to 
eome and worship before thy feet, and to know that I have loved thee. 

Rev. 2 : 13. I know thy works, and where thou dwellest, even where 
^Pergamos) Satan's seat is : and thou holdest fast my name, and hast not 
denied my faith, even in those days wherein Antipas was my faithful mar- 
tyr, who was slain among you, where (Pergamos) Satan dwelleth. 

Verse 24. But unto you I say, and unto the -rest in Thyatira, as many 
as have not this doctrine, and which have not known the depths of Satan, 
as they speak ; I will put upon you none other burdens : 

Verse 25. But that which ye have already, hold fast till I come. 



SECTION IV. 

All the passages in the Bible in which the terms Satan and Devil are used 
to signify the same thing. 

Matt. 4 : 1. Then was Jesus led up of the Spirit into the wilderness, to 
be tempted of the devil. 

Verse 5. Then the devil taketh him up into the holy city, and setteth 
him on a pinnacle of the temple. 

Verse 8. Again, the devil taketh him up into an exceeding high moun- 
tain, and showeth him all the kingdoms of the world, and the glory of 
them. 

Verse 10. Then saith Jesus unto him (the devil), Get thee hence, 
Satan ; for it is written, Thou shalt worship the Lord thy God, and him 
tnly shalt thou serve. 

Verse 11. Then the devil leaveth him, and, behold, angels came and 
ministered unto him. 

Mark 1 : 13. And he (Jesus) was there in the wilderness forty days, 
tempted of Satan ; and was with the wild beasts : and the angels minis- 
tered unto him. 

Luke 4 : 2. Being (Jesus) forty days tempted of the devil. And in 
those days he did eat nothing : and when they were ended, he afterward 
hungered. 

Verse 3. And the devil said unto him, If thou be the Son of God, com- 
mand this stone that it be made bread. 

Verse 5. And the devil, taking him up into an high mountain, showed 
unto him all the kingdoms of the world in a moment of time. 

Verse 6. And the devil said unto him, All this power will I give thee, 
and the glory of them : for that is delivered unto me ; and to whomsoever I 
will, I give it. 

Verse 8. And Jesus answered and said unto him, Get thee behind me, 
Satan ; for it is written, Thou shalt worship the Lord thy God, and him 
9nly shalt thou serve. 



BIBLE DOCTRINE CONCERNING THE DEVIL. 



51 



Verse 18. And when the devil had ended all the temptation, he de- 
parted from him for a season. 

Mark 4 : 15. And these are they by the Tray-side, where the word is 
sown ; but when they have heard, Satan cometh immediately, and taketh 
away the word that was sown in their hearts. 

Luke 8 : 12. Those by the way-side are they that hear ; then cometh the 
devil, and taketh away the word out of their hearts, lest they should believe 
and be saved. 

Luke 22 : 3. Then entered" Satan into Judas surnamed Iscariot, being 
of the number of the twelve. 

John 13 : 2. And supper being ended (the devil having now put into 
the heart of Judos Iscariot, Simon's son, to betray him). 

Rev. 12 : 9. And the great dragon was cast out, that old serpent, called 
the devil, and Satan, which deceiveth the whole world : he was cast out 
into the earth, and his angels were cast out with him. 

Rev. 20 : 2. And he (the angel) laid hold on the dragon, that old ser- 
pent, which is the devil and Satan, and bound him a thousand years. 

Verse 7. And when the thousand years are expired, Sataii shall be 
loosed out of his prison. 

Verse 10. And the devil that deceived them (the nations) was cast 
into the lake of fire and brimstone, where the beast and the false prophet 
are, and shall be tormented day and night for ever and ever. 



SECTION V. 

All the texts in the New Testament where the Greek term Diabolos occurs, 
in whatever way rendered in the common English version. 

Matt. 25 : 41. Then shall he say also unto them on the left hand, Depart 
from me, ye cursed, into everlasting fire, prepared for the devil and his 
angels. 

Matt. IB : 39. The enemy that sowed them (the tares) is the devil. 
John 6 : 70. Have not I chosen you twelve, and one of you (Judas) is 
a devil ? 

John 8 : 44. Ye (the Jews) are of your father the devil, and the lusts 
of your father ye will do. 

Acts 10 : 38. God anointed Jesus of Nazareth with the Holy Ghost, and 
with power ; who went about doing good, and healing all that were op- 
pressed of the devil. 

Acts 13 : 10. O full of all subtilty, and all mischief, thou child of the 
devil, thou enemy of all righteousness, wilt thou (Elymas the sorcerer) 
not cease to pervert the right ways of the Lord ? 

Eph. 4 : 27. Neither give place to the devil. 

Eph. 6 : 11. Put on the whole armor of God, that ye may be able to 
Btand against the wiles of the devil. 

1 Tim. 3 : 6. Not a novice (a bishop must not be) , lest, being lifted up 
with pride, he fall into the condemnation of "the devil. 

Verse 7. Moreover, he must have a good report of them which are with 
out ; lest he fall into reproach and the snai^e of the devil. 

Verse 11. Even so must their (the deacons) wives be grave, not slan 
derers, sober, faithful in all tilings. 

2 Tun. 2 : 26. And that they (those who oppose themselves) may re 



52 



BIBLE DOCTRINE CONCERNING THE DEVIL 



cover themselves out of the snare of the devil, who are taken captive by him 
at his will. 

2 Tim. 3 : 3. "Without (wicked men) natural affection, truce breakers^ 
false accusers, incontinent, fierce, despisers of those that are good. 

Titus 2 : 3. The aged women likewise, that they be in behavior as be- 
cometh holiness, not false accusers, not given to much wine, teachers of 
good things. 

Heb. 2 : 14. For as much, then, as the children are partakers of flesh 
and blood, he (Christ) also himself likewise took part of the same ; that 
through death he might destroy him that had the power of death, that is, 
the devil. 

James 4 : 7. Resist the devil, and he will flee from you. 

1 Peter 5:8. Be sober, be vigilant ; because your adversary the devil, 
as a roaring- lion, walketh about, seeking whom he may devour. 

1 John 3:8. He that committeth sin is of the devil ; for the devil sin- 
neth from the beginning. For this purpose the Son of God was manifested 
that he might destroy the works of the de vil. 

Verse 10. In this the children of God are manifest, and the children of 
the devil : whosoever doeth not righteousness is not of God, neither he that 
loveth not his brother. 

Jude 1 : 9. Yet Michael, the archangel, when contending with the devil 
(he disputed about the body of Moses), durst not bring against him a rail- 
ing accusation, but said, The Lord rebuke thee. 

Rev. 2 : 10. Fear none of those things which thou shalt suffer : behold, 
the devil shall cast some of you into prison, that ye may be tried ; and ye 
shall have tribulation ten days ; be thou faithful unto death, and I will give 
thee a crown of life. 



SECTION VI. 

Statement of Facts showing that the terms Shaitan, Devils, Satan, and 
Diabolos, were not used by the Scripture writers to signify a fallen 
angel, or a personal being called the devil. 

SHAITAN. — This is the word which is rendered Satan in 
the Old Testament. It occurs just thirty-three times. Once in 
Genesis, twice in Numbers, once in 1 Samuel, once in 2 Samuel, 
four times in 1 Kings, once in Chronicles, once in Ezra, fourteen 
times in Job, five times in Psalms, and three times in Zechariah. 
It is used twenty-seven times in the singular, and six times in the 
plural number. It is rendered Sitnah once, six times adversary, 
six times adversaries, once withstand thee, and once accusation. 

It is applied as follows : To a well, to an angel of the Lord, to 
David, to the sons of Zeruiah, to the enemies of Solomon, or 
Israel, to Hadad the Edomite, to Rezon the son of Eliudah, to the 
person or persons who counselled David to number the children of 



BIBLE DOCTRINE CONCERNING THE DEVIL. 



53 



Israel, or to the evil passion or desire of David's own mind, which 
instigated him to do this, to a piece of ivriting, to the enemies of 
David, and to the adversary or enemy of Joshua. 

The first time it is applied to any being, is in Num. 22 : 22 v 
where it is applied to an angel of God, who was of course a gooa 
being, and not a fallen angel, or devil, in the common acceptation 
of that term. 

The first time it is applied to a human being, is in 1 Sam. 29 : 4, 
where it is applied to David, who is not supposed to have been a 
bad man, but, on the contrary, " a man after God's own heart." 

The first time the word occurs in the Old Testament, is in Gen. 
26: 21, where it is applied to a well; and hatred is put in the 
margin, as an explanation of it. 

By consulting Chapter II., Sect. 1, of this book, to ascertain the 
scripture usage of this word, the reader will discover that it signi- 
fies an enemy, an opposer, an adversary, and that it is not once used 
to signify a personal being, called the devil, or Satan, i. e., such a 
being as is commonly believed in by most Christians. 

That the word was not used by the Old Testament writers to 
signify such a being, is further evident from the following additional 
facts : 

1. Not one of these writers has asserted the existence of such a 
being ; or given us any account of his origin, history, locality, &c. 
Moses has given us the oldest authentic record extant, but he gives 
us not a word of information concerning a holy, happy angel in 
heaven, rebelling against God, falling from paradise, and of his 
introduction into our world. The word Satan, nor devil, occurs in 
a single instance in his writings. The original word rendered 
Satan occurs but three times in his five books ; and once, as we 
have seen, he applies it to a well, and twice to an angel of the 
Lord. That Moses did not design to teach the existence of such a 
being is, therefore, indisputable. The five books of Moses comprise 
a history of the world for a period of more than two thousand 
years. During this whole time, then, mankind were entirely igno- 
rant of the existence of an all-powerful evil spirit, called the devil. 

2. The word rendered Satan, in the Old Testament, does not 
occur in any of the following books : Exodus, Leviticus, Deuteron- 
omy, Joshua, Judges, Ruth, 2 Kings, 2 Chronicles, Nehemiah, 
Esther, Proverbs, Ecclesiastes, Song of Solomon, Isaiah, Jeremiah, 

5* 



54 



BIBLE DOCTRINE CONCERNING THE DEVIL. 



Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, 
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Malachi. Of 
course, it will not be pretended that either of these books teaches the 
existence of such a being ; and whether such a thing is taught in 
those books where the word does occur, let the reader determine by 
examining all the passages where it is found. Can it be supposed 
that the Jews of ancient times were knowing to the existence of a 
devil, who was doing extensive mischief in the world, enticing men 
to sin, and leading millions down to irretrievable ruin and misery ; 
and yet, that such holy men as Joshua, Nehemiah, Solomon, Isaiah, 
Jeremiah, Ezekiel, Daniel, Hosea, &c, should say not one word 
concerning him ? 

3. God never gave the Jewish people, through the medium of 
his prophets, any warning concerning the devil, any information in 
regard to the extensive and powerful evil influence which he was 
constantly exercising over them. Nor are any directions given how 
his influence might be resisted, and his power counteracted. All 
of which was certainly very necessary, if such a being really existed. 

4. No person, of whom we have any account in the Old Testa- 
ment, ever undertook to excuse himself for his crimes and iniquities, 
by saying he was enticed, or tempted, by the devil, and charging 
the blame upon him. The case of Eve may be thought an instance 
of this ; but I remark, that we are not told that the serpent was a 
fallen angel, nor that the devil assumed the form of a serpent, and 
tempted Eve. Besides, Adam acknowledged no influence of the 
serpent or the devil in his case, but charges the blame upon his 
wife. We might as well, therefore, suppose Eve to be the devil, or 
the woman to be the form which the devil assumed, as to suppose 
this of the serpent. 

5. The children of the Jews were not taught by their parents 
anything concerning the devil ; nor were they cautioned to beware 
of his seductive wiles and stratagems ; nor told that for disobedience 
they would be consigned over to his tender mercies. All this is 
perfectly unaccountable, if Jewish parents believed as some parents 
do now. 

6. Among all the prayers recorded in the Old Testament, there 
is not a single instance of any individual ever praying, either for 
himself, or any one else, to be delivered from the influence or power 
of the devil in this world, or anywhere else. Either persons then 



BIELE DOCTRINE CONCERNING THE DEVIL. 



55 



did not believe as many do now, or they were culpably negligent in 
this respect. 

7. We are not informed, in the Old Testament, of any person 
who ever swore by the devil, or cursed by the devil,' or ever wished 
any of their fellow-men to go to the devil. Certainly, wicked, pro- 
fane Jews did not believe as profane men do now, or we should have 
some instances of this kind. 

8. Another , fact is, that no person under the Old Testament dis- 
pensation, either good, bad, or indifferent, ever expressed any fears 
of going to the devil himself, or of any other persons going to the 
devil. They express no such fears when well, when sick, nor on 
the bed of death. Nor do the living express any fears that their 
deceased relatives, friends, or acquaintances, had gone to the devil. 

DEVILS. — This word is found in the Old Testament four 
times. It occurs once in Leviticus, once in Deuteronomy, once in 
2 Chronicles, and once in Psalms. By consulting Section 2 of 
this Chapter, which contains all the passages where it occurs, every 
person can see that it is used to signify the heathen divinities, 
or false gods of the heathen ; and in no other sense. As it is not 
pretended that this word is used to signify a fallen angel, no more 
need be said on it. 

SATAN. — This word occurs both in the Old and in tne New 
Testament. In the Old it occurs just eighteen times. Once in 1 
Chronicles, fourteen times in the book of Job, and three times in 
Zechariah. In the Old Testament we have seen it signifies an 
enemy, an opposer, an adversary. It is used in precisely the same 
sense in the New. This word occurs in the New Testament thirty- 
seven times. Four times in Matthew, six times in Mark, six times 
in Luke, once in John, twice in Acts, Qnce in Romans, twice in 1 
Corinthians, three times in 2 Corinthians, once in 1 Thessalonians, 
once in 2 Thessalonians, twice in 1 Timothy, and eight times in 
Revelation. It is not found in Galatians, Ephesians, Philippians, 
Colossians, 2 Timothy, Titus, Philemon, Hebrews, James, 1 and 2 
Peter, 1, 2, and 3 John, nor in Jude. 

This word is applied in the New Testament as follows : To Peter, 
one of the disciples of Christ ; to Beelzebub, the imaginary prince, 
or god, of the demons or spirits of dead men ; to Judas, another 



5G 



BIBLE DOCTRINE CONCERNING THE DEVIL. 



disciple of Christ, who deserted him, and thereby became an enemy 
or adversary to him ; to the unbelieving Jews, who were the adver- 
saries of Christ, and of his religion ; to false teachers, they being 
the enemies of truth ; and to the heathen opponents of the Gospel, 
and persecutors of the followers of Christ; see Rev. 2 : 13. It is 
also applied to the spirit of wickedness in man, and to the evil pas- 
sions and desires of men; see Acts 5 : 3, and John 13 : 27. 

DIABOLOS. — This word is found in the Greek Testament 
thirty-six times. Six times in Matthew, six times in Luke, three 
times in John, twice in Acts, twice in Ephesians, three times in 1 
Timothy, twice in 2 Timothy, once in Titus, once in Hebrews, once 
in James, once in 1 Peter, three times in 1 J ohn, once in Jude, and 
six times in the book of Revelation. It is not found in Mark, 
John, Romans, 1 and 2 Corinthians, Galatians, Philippians, Colos- 
sians, 1 and 2 Thessalonians, Philemon, 2 Peter, nor in 2 and 3 
John. 

If the reader will examine Section 4 of this Chapter, he will see 
that the words devil and Satan are used in the New Testament as 
synonymous terms. 

The word diabolos is translated in the common version of the 
New Testament thirty-three times devil, twice false accusers, and 
once slanderers. Had it been invariably rendered by words which 
properly define it, no one would ever have dreamed that it was used 
to signify a fallen angel. Donnegan defines this word thus- : Dia- 
bolos — an accuser, a calumniator. See Donnegan 's Greek and 
English Lexicon, p. 356. We are aware that some writers say it 
signifies the devil ; meaning a fallen angel, such as has been gen- 
erally believed in ; but before it can be allowed to have this signifi- 
cation , it must be proved that such a being exists ; or, at least, that 
the New Testament writers believed in the existence of such a being, 
and applied this word to him ; which we think cannot be done. 
This word is applied in the New Testament in the same manner that 
Satan is, and signifies precisely the same thing. If the reader, 
therefore, will examine all the texts where it occurs, and read them 
as if it was rendered slanderer, accuser, calumniator, opposer, enemy 
or adversary, he cannot fail of understanding them, in their true 
sense. 

In closing this chapter, we will state some objections to the com- 



BIBLE DOCTRINE CONCERNING THE DEVIL. 57 



tnon view of the subject, and reply to some objections against the 
views which we have presented. 

1. The common view of the subject is absurd. It supposes sin 
to have originated in heaven. Now heaven is everywhere repre- 
sented in the Scriptures as a holy, happy place, into which nothing 
sinful, unholy, or unclean can ever enter. To suppose, therefore, 
that sin and rebellion against God originated there, is absurd in the 
extreme. 

2. It is contrary to experience. It supposes man to be influ- 
enced to sin by a personal devil. Now no rational man, acquainted 
with human nature, ever felt, or imagined that he felt, any such in- 
fluence. 

3. It is unphilosophical. It supposes more causes than are 
necessary, to account for the wickedness of man. We think the 
fact of man's animal nature being so closely connected with his 
spiritual is abundantly sufficient to account for all his sin and wick- 
edness, without resorting to the supposition that a personal devil 
has any concern in the matter. We have no doubt that thousands 
have imagined they felt the influence of such a being. So have 
thousands imagined they felt the influence of witches ; and this fact 
proves as much in one case as in the other. 

4. It comes directly in contact with the plain declarations of 
the Bible. 

1st. It supposes sin to have been introduced into our world by 
a fallen angel. Whereas, the Bible declares that by one man, not 
by one devil, nor by one fallen angel ; but " by one man, sin en- 
tered into the world, and death by sin." See Rom. 5 : 12. 

2d. It supposes man to be tempted by a personal devil. But 
when the Bible speaks out plainly on this subject, it declares that 
every man, yes, every man from Adam down to latest posterity ; 
every man is tempted, not by the devil, not by a fallen angel, but 
" every man is tempted, when he is drawn away of his own lust, 
and enticed." See James 1 : 14, and 4 : 1 — 4, and Prov. 
1: 10. 

3d. This theory supposes that the works of the devil will remain, 
and that he himself will exist throughout the ceaseless ages of eter- 
nity. But the Bible affirms that he himself, and all his works, 
shall be destroyed. Heb. 2 : 14 ; 1 John 3 : 8. Whatever this 
devil may be supposed to be, then, one thing is certain ; he is des- 



58 BIBLE DOCTRINE CONCERNING THE DEVIL. 

tined to be completely destroyed, together with all his works. So 
far, therefore, as the salvation of the human race is concerned, it is 
a matter of no consequence whether such a being as a personal 
devil has any real existence or not. 

We will now notice some objections to our views. It is ob- 
jected, 

1. That personal pronouns are applied to the devil in the Bible, 
and the Scriptures frequently speak of him as a real being ; and 
represent him as talking, acting, fyc 

To this we reply, that personal pronouns are applied to many 
inanimate things in the Bible ; and oftentimes they are represented 
as talking, acting, &c. The earth is personified. Job 31 : 38. 
The heavens are personified. Jer. 2: 12, 13. The sea. Job 
38 : 8, 9. Destruction. Job 28 : 22. Death and the grave. 1 
Cor. 15 : 55 ; Job 28 : 22. The hosts of heaven. Ps. 148 : 
1 — 5. The mountains and hills. Isa. 55 : 12. The trees of the 
forest. Judges 9 : 7 — 16. Wisdom also is personified. Prov- 
erbs, chapters 8 and 9 ; also, Prov. 1 : 20 — 33. Seeing so many 
things are personified in the Scriptures, is it any marvel that evil, 
that wicked men, that the lusts and passions of men, should be per- 
sonified ? So far from it, it is just what we should be led to 
expect. 

2. It is said, If the idea of a personal devil and an endless hell 
be given up, our preachers will have nothing to preach about. We 
frankly confess, we know of many preachers who, in such a case, 
would lose a principal topic of conversation and pulpit declamation. 
But then it m ist be confessed that, if in reality no such being as a 
personal devil exists, the less that is said about him the better. 
And if these preachers can find no better subjects to discourse upon, 
they had better abandon the ministry, and be silent. 

3. It was remarked by a certain old lady, that the existence of a 
devil was perfectly clear ; else how could mankind make a picture 
of him ? We know there have been a great many pictures of the 
devil, and we also know that a great many pictures of things exist 
in the human imagination, and are even put upon paper, which have 
no existence in reality. Mankind are extremely fond of pictures ; 
and perhaps some will esteem it a hard case that we should attempt 
to rob them of their beautiful pictures of the devil. 

In conclusion we remark, that until the facts and objections stated 



BIBLE DOCTRINE CONCERNING TIIE DEVIL. 



53 



in this section, against the existence of a personal devil, are satis- 
factorily accounted for or removed, we must continue to believe that 
such a being exists only in the imaginations of the ignorant, the 
weak, and the credulous ; and that the idea of his existence ought 
to be abandoned by every rational man. 



CHAPTER III 

BIBLE DOCTRINE CONCERNING DE- 
MONS, 



section r. 

All the passages in the Old Testament wherein reference is had to Demons. 

Deut. 32: 17. They sacrificed unto devils (demons), not to God ; to 
gods whom they knew not, to new gods that came newly up, whom your 
fathers feared not. 

Psa. 96 : 5. For all the gods of the nations are idols (daimonia) ; but 
the Lord made the heavens. 

Psa. 106 : 37. Yea, they sacrificed their sons and their daughters unto 
devils (daimoniois) , and shed innocent blood, even the blood of their sons, 
and of their daughters, whom they sacrificed unto the idols of Canaan. 

Isa. 13 : 21. But wild beasts of the desert shall be there (in Babylon) ; 
and their houses shall be full of doleful creatures ; and owls shall dwell 
there, and satyrs (daimonia) shall dance there. 

Isa. 34 : 14. The wild beasts of the desert shall also meet with the wild 
beasts of the island, and the satyr (demonia) shall cry to his fellow ; the 
screech-owl shall also rest there (in Idumea), and find for herself a place 
of rest. 

Isa. 65 : 11. But ye are they that forsake the Lord, that forget my holy 
mountain, that prepare a table for that troop (daimonia), and that furnish 
the drink offering unto that number. 



SECTION It. 

All the passages in the New Testament wherein allusion is made to Demons. 

1 Cor. 10 : 20, 21. But I say, that the things which the Gentiles sacri- 
fice, they sacrifice to devils (demons), and not to God: and I would not 
that ye should have fellowship with devils (demons). Ye cannot drink 



BIDLE DOCTRINE CONCERNING DEMONS. 



Gl 



the cup of the Lord, and the cup of devils (demons) : ye cannot be par- 
takers of the Lord's table, and of the table of devils {demons). 

Acts 17 : 18. He seemeth to be a setter forth of strange gods (daimonia), 
because he preached unto them Jesus and the resurrection. 

Rev. 9 : 20. And the rest of the men, which were not killed by these 
plagues, yet repented not of the works of their hands that they should not 
worship devils (demons), and idols of gold, and silver, and brass, and 
stone, and of wood ; which neither can see, nor hear, nor walk. 

Rev. 16 : 13, 14. And I saw three unclean spirits like frogs come out 
of the mouth of the dragon, and out of the mouth of the beast, and out of 
the mouth of the false prophet. For they are the spirits of devils (demons) , 
working miracles. 

Rev. 18 : 2. Babylon the great is fallen, is fallen, and is become the 
habitation of devils (dejnons), and the hold of every foul spirit, and a cage 
of every unclean and hateful bird. 

1 Tim. 4 : 1. Now the Spirit speaketh expressly, that in the latter times 
some shall depart from the faith, giving heed to seducing spirits, and doc- 
trines of devils (demons). 

John 10 : 20, 21. And many of them (the Jews) said, He (Christ) hath 
a devil (demon), and is mad ; why hear ye him? Others said, These are 
not the words of him that hath a devil (demon) : can a, devil (demon) open 
the eyes of the blind ? 

John 7 : 20. The people answered and said, Thou (Christ) hast a devil 
(demon). 

John 8 : 48, 49. Then answered the Jews, and said unto him, Say we 
not well that thou art a Samaritan, and hast a devil (demon) ? Jesus 
answered, I have not a devil (demon). 

Verse 52. Then said the Jews unto him, now we know that thou hast a 
devil (demon). Abraham is dead, and the prophets ; and thou sayest, If 
a man keep my saying, he shall never taste death. 

Matt. 11 : 18. For John came neither eating nor drinking, and they 
say, He hath a devil (demon). 

Luke 7 : 38. For John the Baptist came neither eating bread nor drink- 
ing wine ; and ye say, He hath a devil (demon). 

Matt. 4 : 24. And his (Jesus) fame went throughout all Syria : and 
they brought unto him all sick people that were taken with divers diseases 
and torments, and those which were possessed with devils (demons), and 
those which were lunatic, and those that had the palsy, and he healed 
them. 

Matt. 8 : 10. When the even was come, they brought unto him (Christ) 
many that were possessed with devils (demons) : and he cast out the spirits 
with his word, and healed all that were sick. 

Mark 1 : 32 — 31. .And at even, when the sun did set, they brought unto 
him all that were diseased, and them that were possessed of devils 
(demons). And he healed many that were sick of divers diseases, and cast 
out many devils (demons) ; and suffered not the devils (demons) to speak, 
because they knew him. 

Verse 89. And he preached in their synagogues throughout all Galilee, 
and cast out devils (demons). 

Luke 4 : 40, 41. Now when the sun was setting, all they that had any 
sick with divers diseases brought them unto him ; and he laid his hands 
on every one of them, and healed them. And devils (demons) also came 
out of many, crying out, and saying, Thou art Christ, the Son of God. 
And he, rebuking them, suffered them not to speak : for they knew that he 
was Christ. 

Luke 13 : 32. Go ye and tell that fox (Herod), Behold I cast out devils 
6 



62 



BIBLE DOCTRINE CONCERNING DEMONS. 



(demons), and I do cures to-day and to-morrow, and the third day I shall 
be perfected. 

Luke 8 : 2. And certain women (were with Christ) which had been 
healed of evil spirits and infirmities, Mary called Magdalene, out of whom 
went seven devils (demons). 

Mark 16:9. Now when Jesus was risen early the first day of the week, 
he appeared first to Mary Magdalene, out of whom he had cast seven devils 
demons). 

Matt. 10 : 7, 8. And as ye go, preach, saying, The kingdom of heaven 
is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out 
devils (demons) : freely ye have received, freely give. 

Mark 3 : 14, 15. And he (Christ) ordained twelve, that they should be 
with him, and that he might send them forth to preach, and to have power 
to heal sickness, and to cast out devils (demons). 

Mark 16 : 17. And these signs shall follow them that believe : in my 
name shall they cast out devils (demons) :. they shall speak with new 
tongues. 

Luke 9:1. Then he called his twelve disciples together, and gave them 
power and authority over all devils (demons), and to cure diseases. 

Luke 10 : 17. And the seventy returned again with joy, saying, Lord, 
even the devils (demons) are subject to us through thy name. 

Mark 9 : 38. Master, we saw one casting out devils (demons) in thy 
name. 

Luke 9 : 49, 50. And John answered and said, Master, we saw one 
casting out devils (demons) in thy name, and we forbade him, because he 
followeth not with us. And Jesus said unto him, Forbid him not : for he 
that is not against us is for us. 

Matt. 7 : 22. Many will say to me in that day, Lord, Lord, have we 
not prophesied in thy name ? and in thy name have cast out devils 
(demons) ? and in thy name done many wonderful works ? 

Matt. 9 : 32 — 34. As they went out, behold, they brought to him (Jesus) 
a dumb man possessed with a devil (demon). And when the devil (demon) 
was cast out, the dumb spake ; and the multitudes marvelled, saying, It 
was never so seen in Israel. But the Pharisees said, He casteth out devils 
{demons) through the prince of the devils (demons). 

Luke 11 : 14 — 26. And he was casting out a devil (demon), and it was 
dumb. And it came to pass, when the devil (demon) was gone out, the 
dumb spake ; and the people wondered. But some of them said, He cast- 
eth out devils (demons) through Beelzebub the chief of the devils (demons). 
And others, tempting him, sought of him a sign from heaven. But he, 
knowing their thoughts, said unto them, Every kingdom divided against 
itself is brought to desolation ; and a house divided against itself falleth. 
If Satan also be divided against himself, how shall his kingdom stand ? be- 
cause ye say that I cast out devils (demons) through Beelzebub. And if I 
by Beelzebub cast out devils (demons), by whom do your sons cast them 
out ? therefore shall they be your judges. But if I with the finger of God 
cast out devils (demons), no doubt the kingdom of God is come upon you. 
When a strong man armed keepeth his palace, his goods are in peace ; but 
when a stronger than he shall come upon him, and overcome him, he taketh 
from him all his armor wherein he trusted, and divicleth his spoils. He 
that is not with me is against me ; and he that gathereth not with me 
scattereth. When the unclean spirit is gone out of a man, he walketh 
through dry places, seeking rest ; and finding none, he saith, I will return 
unto my house whence I came out. And when -he cometh, he findeth it 
swept and garnished. Then goeth he and taketh to him seven other spirits 
more wicked than himself ; and they enter in, and dwell there ; and the 



BIBLE DOCTRINE CONCERNING DEMONS. 



C3 



last state of that man is worse than the first. Compare from verse 24 to 
26, with Matt. 12 : 43—45. 

Matt. 12 : 22 — 28. Then was brought unto him one possessed with a 
devil {demon) blind and dumb : and he healed him, insomuch that the 
blind and dumb both spake and saw. And all the people were amazed, and 
said, Is not this the son of David ? But when the Pharisees heard it, they 
said, This fellow doth not cast out devils, but by Beelzebub, the prince of 
the devils {demons). And Jesus knew their thoughts, and said unto them, 
Every kingdom divided against itself is brought to desolation ; and every 
city or house divided against itself shall not stand : And if Satan cast out 
Satan, he is divided against himself ; how shall then his kingdom stand ? 
And if I by Beelzebub cast out devils {demons), by whom do your children 
cast them out ? therefore they shall be your judges. But if I cast out 
devils {demons) by the spirit of God, then the kingdom of God is come 
unto you. 

Matt. 17 : 14 — 18. And when they were come to the multitude, there 
came to him a certain man, kneeling down to him, and saying, Lord, have 
mercy on my son ; for he is a lunatic, and sore vexed : for oft times he 
falleth into the fire, and oft into the water. And I brought him to thy dis- 
ciples, and they could not cure him. Then Jesus answered and said, 0 
faithless and perverse generation, how long shall I be with you ? how long 
shall I suifer you ? bring him hither to me. And Jesus rebuked the devil 
{demon) ; and he departed out of him : and the child was cured from that 
very hour. The same account is given in Mark 9 : 14 — 30, and Luke 9 : 
37—43. 

Luke 4 : 33— -36. And in the synagogue there was a man which had a 
spirit of an unclean devil {demon) ; and he cried out with a loud voice, 
saying, Let us alone ; what have we to do with thee, thou Jesus of Naza- 
reth ? art thou come to destroy us ? I know thee who thou art ; the Holy 
One of God. And Jesus rebuked him, saying, Hold thy peace, and come 
out of him. And when the devil {demon) had thrown him in the midst, 
he came out of him, and hurt him not. And they were all amazed, and 
spake among themselves, saying, What a word is this ! for with authority 
and power he commandcth the unclean spirits, and they come out. The 
same account is given in Mark 1 : 23 — 29. 

Mark 3 : 20 — 26. And the multitude cometh together again, so that 
they could not so much as eat bread. And when his (Christ's) friends 
heax-d of it, they went out to lay hold on him : for they said, He is beside 
himself. And the Scribes which came down from Jerusalem said, He hath 
Beelzebub, and by the prince of the devils {demons) casteth he out devils 
{demons) And he called them unto him, and said unto them in parables, 
How can Satan cast out Satan ? And if a kingdom be divided against it- 
self, that kingdom cannot stand. And if a house be divided against itself, 
that house cannot stand. And if Satan rise up against himself, and be 
divided, he cannot stand, but hath an end. 

Matt. 15 : 21 — 28. Then Jesus went thence, and departed into the 
coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of 
the same coasts, and cried unto him, saying, Have mercy on me, 0 Lord, 
thou son of David ; my daughter is grievously vexed with a devil {demon). 
But he answered her not a word. And his disciples came and besought 
him, saying, Send her away ; for she crieth after us. But he answered and 
said, I am not sent but unto the lost sheep of the house of Israel. Then 
came she and worshipped him, saying, Lord, help me, But he answered 
and said, It is not meet to take the children's bread, and to cast it to dogs. 
And she said, Truth, Lord ; yet the dogs eat of the crumbs which fill from 
the master's table. Then Jesus answered and said unto her, 0 woman 



64 



BIBLE DOCTRINE CONCERNING DEMONS. 



great is thy faith : be it unto thee even as thou wilt. And her daughter 
was made whole from that very hour. The same account is contained in 
Mark 7 : 24—31. 

Luke 8 : 26 — 38. And they arrived at the country of the Gadarenes, 
■which is over against Galilee. And when he went forth to land, there met 
him out of the city a certain man, which had devils (demons) long time, 
and ware no clothes, neither abode in any house, but in the tombs. When 
he saw Jesus, he cried out, and fell down before him, and with a loud voice, 
said, What have I to do with thee, Jesus, thou Son of God most high ? I 
beseech thee, torment me not (For he had commanded the unclean spirit 
to come out of the man. For oftentimes it had caught him : and he was 
kept bound with chains, and in fetters ; and he brake the bands, and was 
driven of the devil (demori) into the wilderness.) And Jesus asked him, 
saying, What is thy name ? and he said, Legion : because many devils 
(demons) were entered into him. And they besought him that he would 
not command them to go out into the deep. And there was there a herd 
of many swine feeding on the mountain ; and they besought him that he 
would suffer them to enter into them. And he suffered them. Then went 
the devils (demons) out of the man, and entered into the swine : and the 
herd ran violently down a steep place into the lake, and were choked. 
When they that fed them saw what was done, they fled, and went and told 
it in the city and in the country. Then they went out to see what was 
done ; and came to Jesus, and found the man, out of whom the devils 
(demons) were departed, sitting at the feet of Jesus, clothed, and in his 
right mind : and they were afraid. They also which saw it told them by 
what means he that was possessed of the devils (demons) was healed. 
Then the whole multitude of the country of the Gadarenes round about be- 
sought him to depart from them ; for they were taken with great fear. And 
he went up into the ship, and returned back again. Now the man, out of 
whom the devils (demons) were departed, besought him that he might be 
with him. The same account is contained in Matt. 8 : 28 — 34, and Mark 
5 : 1—21. 

Mark 1 : 23 — 27. And there was in their synagogue a man with an 
unclean spirit ; and he cried out, saying, Let us alone ; what have we to 
do with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I 
know thee who thou art, 'the Holy One of God. And Jesus rebuked him, 
saying, Hold thy peace, and come out of him. And when the unclean 
spirit had torn him, and cried with a loud voice, he. came out of him. And 
they were all amazed, insomuch that they questioned among themselves, 
saying, What thing is this ? what new doctrine is this ? for with authority 
commandeth he even the unclean spirits, and they do obey him. 

Mark 3 : 11. And unclean spirits, when they saw him, fell down before 
him, and cried, saying, Thou art the Son of God. 

Luke 7 : 21. And in that same hour he cured many of their infirmities 
and plagues, and of evil spirits ; and unto many that were blind he gave 
sight. 

Acts 5 : 16. There came also a multitude out of the cities round about 
Jerusalem, bringing sick folks, and them which were vexed with unclean 
spirits : and they were healed every one. 

Acts 8 : 6, 7. And the people (of Samaria) with one accord gave heed 
unto those things which Philip spake, hearing and seeing the miracles 
which he did. For unclean spirits, orying with loud voice, came out of 
many that were possessed with them : and many taken with palsies, and 
that were lame, were healed. 

Acts 16 : 16 — 18. And it came to pass, as we went to prayer, a certain 
dam3el possessed with a spirit of divination met us, which brought hex 



BIBLE DOCTRINE CONCERNING DEMONS. 



C5 



masters much gain by soothsaying : the same followed Paul and us, and 
cried, saying, These men are the servants of the most high God, which 
show unto us the way of salvation. And this did she many days. But 
Paul, being grieved, turned, and said to the spirit, I command thee, in the 
name of Jesus Christ, to come out of her. And he came out the same 
hour. 

Acts 19 : 13 — 16. Then certain of the vagabond Jews, exorcists, took 
upon them to call over them which had evil spirits, the name of the Lord 
Jesus, saying, We adjure you by Jesus, Tvhom Paul preacheth. And there 
were seven sons of one Sceva, a Jew, and chief of the priests, which did 
so. And the evil spirit answered and said, Jesus I know, and Paul I know ; 
but who are ye ? And the man in whom the evil spirit was, leaped on 
them, and overcame them, and prevailed against them, so that they fled 
out of that house naked and wounded. 

James 2 : 19. Thou believest that there is one God ; thou doest well : 
the devils (demons) also believe, and tremble. 



SECTION III.' 

Remarks and observations on Demons ; and facts stated, showing that the 
demons mentioned in the Bible were not fallen angels. 

If the reader will carefully examine every passage in the New 
Testament wherein allusion is made to demons, he will see that 
"demons," "unclean spirits," " the spirits," "evil spirits," "unclean 
Spirit," and " spirit of divination," all mean precisely the same 
thing. The common theory respecting these demons is the follow- 
ing : It is supposed that they were once holy and happy angels of 
God in heaven. But, in consequence of their having been drawn 
off from their allegiance to God, and joining the devil in his rebel- 
lion against the Most High, they, together with their great chief, or 
leader, were expelled from heaven, and cast out into the earth; 
since which time they have been constantly at work contriving how 
they may torment the human race. To this theory we object as 
0 follows : 

1. We have shown that the Bible gives no account of any such 
rebellion in heaven, nor of any such fall of angels ; and that it does 
not teach the real, personal existence of any such being as the devil. 
If any man believes, therefore, that these demons were fallen angels, 
he must believe it without the authority of the Bible. 

2. A marked distinction is kept up between the devil and 
demons, throughout the Bible. The Jews are accused of sacrificing 
unto demons, Deut. 32 : 17 ; Ps. 106 : 37 ; Isa. 65 : 11. But 

6* 



66 



BIBLE DOCTRINE CONCERNING DEMONS. 



they are never accused of sacrificing unto Satan, or Diabolos. Satan 
and Diabolos are spoken of as one ; and these words are never used 
in the plural number only when speaking of human beings. But 
the demons are spoken of as many ; — seven were cast out of Mary 
Magdalene; and of one man we read he had a whole legion. 
Persons are spoken of as being possessed of demons ; but nowhere 
is it intimated in the Bible that any person was ever possessed of 
Satan or Diabolos. Demons are said to have been cast out of per- 
sons ; but never is it said that Satan, or Diabolos, was cast out of 
any man. 

3. This theory is contrary to the opinions of both Jews and 
heathen respecting the origin and nature of these demons. Enfield 
tells us that the Chaldeans, and, indeed, all the heathen nations, 
believed in the existence of an innumerable host of demons. He 
also tells us that the same belief was entertained by all the different 
schools of heathen philosophers. He likewise informs us that Xenoc- 
rates, Plato, Cicero, Pythagoras, and others, taught that demons 
are of two kinds — superior and inferior ; the superior, those that 
inhabited the sun and stars ; the inferior, human souls, separated 
from the body. Plutarch, Thales and Hesiod, taught the same 
doctrine. Josephus tells us that demoniacs were possessed by the 
spirits of dead men. That the belief in the existence of demons 
was common among the Jews in our Saviour's time, is a fact too 
notorious to admit of denial. From what source they derived these 
opinions we shall see presently. It is also an indisputable fact that 
these demons, so far from being fallen angels, were the spirits, souls 
or ghosts, of dead men, which were supposed to come back to this 
world, and take possession of, or enter into, the living. 

4. The Bible nowhere informs us that these demons were fallen 
angels. Demons are spoken of in the Old Testament, and very 
frequently mentioned in the New ; but not a hint is given that they 
were fallen angels. Now, can it be believed that the scripture 
writers believed these demons to be fallen angels, and, although 
they frequently mention them, yet that this opinion of theirs should 
never leak out ? 

5. This theory comes in direct contact with the plain teachings 
of the Bible. See Deut. 32 : 17. It is certain, from this text, 
that these demons were something that the Jews had formerly 
known nothing about, and that- their fathers had no fear of them. 



BIBLE DOCTRINE CONCEHNING DEMONS. 



67 



If, then, they were fallen angels, the Jews of ancient times were 
ignorant of their existence, and had no fears respecting them. 
In Psalm 96 : 5, we are told that " all the gods of the heathen 
are idols " {daimouia). The heathen worshipped the deified ghosts 
of dead men, and their idols were representations of these ghostly 
gods. Bat the Bible declares that these gods had no real exist- 
ence ; and the mere representation of them was all that did really 
•exist. 

There are now three questions which demand serious considera- 
tion. 1. What was the theory adopted by the Jews respecting 
these demons ? 2. From whence did they derive their opinions 
concerning them ? 3. Had their opinions in relation to them any 
foundation in truth ? 

1. What were their opinions respecting demons? On the 
authority of Josephus, we affirm that they believed these demons to 
be the souls or spirits of dead men. From reading what is said 
about these demons in the New Testament, it is evident the Jews 
believed there was a vast number of them. It is also evident they ( 
believed these demons sometimes came back to this world, entered 
into the bodies of the living, and had power to torment them, by 
inflicting various maladies upon them, such as dumbness, blindness, 
lunacy, epilepsy, madness, &c. This opinion is alluded to, Matt. 
9: 32—34; Luke 11 : 14—26; Matt. 12: 22— 28, and 17: 14 
— 18 ; and Luke 8 : 26 — 38. Madness was supposed to be 
occasioned by a demon of the very worst and most malignant kind. 
The number of demons which a man had was supposed to be in pro- 
portion to the strangeness and malignity of the disease with which 
he was afflicted. They had observed that, when a person was cured 
of insanity or madness, and afterwards had a relapse, the disease 
seized hold of him with increased violence. Hence they supposed 
the old demon had returned, and brought other demons with him ; 
or that a new demon, of more malignant character than the first, 
had taken possession of him. This opinion is alluded to, Luke 11 : 
24—26, and Matt, 12 : 43—45. They believed that all the 
demons were subordinate to one great chief or leader, and this chief 
they called Beelzebub. This opinion is alluded to by Mark 3 : 20 
—26; Matt. 12: 22—28, and Luke 11: 14—26. They seem 
to have thought that these demons were in due time to be sent into 
some place of punishment, — under the earth, or under the sea. 



68 



BIBLE DOCTRINE CONCERNING DEMONS. 



This we infer from Luke 8 : 31, and Matt. 8 : 29. They believed 
these demons might be expelled by human agency ; and hence they 
practised exorcism for that purpose. Matt. 12 : 27, and Luke 
11 : 19. 

2. From whence did they derive these opinions ? It could not 
be from the Bible, for we have seen the Bible teaches no such doc- 
trines. Where, then, could they have learned them ? We answer, 
they learned them from the heathen. We have seen that their 
fathers knew nothing about the existence of such beings, and had 
no fear of them. We have also seen that when the Jews first began 
to worship such beings they worshipped " new gods," which came 
" newly up," and of which their fathers, although enjoying a reve- 
lation from God, had never heard. But when did they learn these 
opinions ? Dr. Knapp, an orthodox German divine, whose work 
on Theology has been translated at Andover, and highly approved 
by the professors there, says : " There is no trace of a belief in 
the existence of evil spirits, even among the Jews, until the Baby- 
lonian captivity." And every person at all acquainted with Jewish 
history knows that, during their seventy years' captivity in Baby- 
lon, they learned a vast many heathen notions, and, by incorporat- 
ing them with their own religion, corrupted the religion of their 
fathers, and even made void the law of God by their traditions. 
But where did the heathen learn these opinions ? Certainly not 
from divine revelation, for they enjoyed no such revelation. In 
fine, we can trace these opinions to no higher or better source than 
the vain imaginations of the heathen. They originated from the 
same source as did the heathen opinions concerning the angel of 
darkness, the angel of light, the god Baal, the god of the grove, the 
god of the hills, the god of the Valley, the god of thunder, the god 
of storms, the god of peace, the god of war, &c, &c. They owe 
their origin to the same source as did all the gods of the heathen, 
of whom there were no less, in the time of Christ, than thirty thou- 
sand. If any man thinks he can trace them to a higher or better 
source than this let him nerve himself to the task. We feel very 
confident he will fail in the undertaking. Let us now hear what 
the learned Wakefield says on this subject. He says : " Demoniacs 
was a popular name for one sort of madness, chiefly of the raging 
kind, founded on a foolish superstition of the vulgar, that madmen 
were possessed by the spirits of dead men, called demons, just as 



BIBLE DOCTRINE CONCERNING DEMONS. 



others were called lunatics, as if affected by the moon. So modern 
times have had their St. Vitus' dance, and St. Anthony's fire ; 
and these terms are used without scruple by those who have not 
the least notion of the interference of these saints in these particular 
disorders. Indeed, all great irregularities in the system of nature, 
of which raging madness is one, the ancients, both heathen and 
Jews, but especially the latter, were accustomed to attribute to 
supernatural agency. Thus, for instance, an unusual and lucky 
cast of the dice was called by the Romans 4 the cast of Venus,' as if 
occasioned by that goddess. It is wonderful to me how any man, 
conversant with classic authors, can entertain any other opinion of 
the demoniacs of the New Testament. Indeed, it is the most 
remarkable instance I know of the triumph of prejudice and super- 
stition over learning and good sense. This idea is nothing new. 
The same opinion was maintained by several great men, both of the 
last and present century ; and, among the rest, by Joseph Mede, of 
Christ's College, Cambridge, — as learned, and, in every view, as 
respectable a divine as England ever produced." 

Such being the facts in relation to demons and demoniacs, we are 
led necessarily to adopt the following conclusions, namely : 

1. That all that is said in the New Testament concerning demons 
is spoken in accordance with the generally received opinions of the 
people of that day, and without any intention to sanction those 
opinions, or give them the least countenance or support. 

2. When persons are spoken of in the New Testament as having 
been possessed with demons, all that ought to be understood by it 
is, that the persons were laboring under some kind of disease, either 
bodily or mental, which was supposed to be occasioned by a demon 
or demons. 

3. When the Jews accuse Christ of having a demon, — John 
10 : 20, 21, and 7 : 20, and 8 : 48, 49, 52, — and John the Bap- 
tist of having a demon, — Matt. 11 : 18, and Luke 7 : 33, — all 
that is to be understood by it is, that either they accused them of 
this out of malice, or else they actually believed them to be deranged, 
and supposed their derangement to be occasioned by a demon. 
Indeed, they say of Christ, John 10 : 20, " He hath a demon, and 
is mad." Now, all will admit that when they supposed John and 
Christ to have a demon, they were mistaken. Why, then, not 



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BIBLE DOCTRINE CONCERNING DEMONS. 



admit that they were equally as mistaken in supposing any one to 
have a demon ? 

4. When it is said of Christ, and of his disciples, that they cast 
demons out of persons, we are to understand by it that they removed 
the diseases under which the persons were laboring, and which were 
supposed to be produced by demons. Indeed, it is expressly said 
of such, that " they were healed:' Matt. 4 : 24, and 12 : 22, and 
17 : 18, and 15 : 28 ; Acts 5 : 16. 

5. When Christ gave his disciples power to cast out demons, we 
are to understand that he gave them power to cure or remove those 
diseases which were supposed to be occasioned by evil spirits called 
demons. 

6. When it is said of Mary Magdalene that seven demons were 
cast out of her, we are to understand that a disease was removed 
from her which was supposed to be occasioned by the power of 
seven demons. And when it is said that a legion of demons were 
cast out of the Gadarene demoniac, — Luke 8 : 30, 33, — we are 
to understand that he was cured of a madness of such malignant 
kind that it was supposed to be produced by the combined influence 
of a whole legion of demons. That his disease was madness is evi- 
dent, not only from his conduct, but from the fact that it is 
expressly said of him, " he was restored to his right mind." Luke 
8 : 35, and Mark 5 : 15^ 

7. When it is said of Christ that he cast a dumb demon out of 
one man, — Luke 11 : 14, — and a blind and dumb demon out of 
another, — Matt. 12 : 22, — we are to understand, not that the 
demons were blind, or dumb, or both, but that the person himself, 
in the one case, was dumb, and in the other, both blind and dumb. 
And as Christ restored the speech of one, and both the speech and 
sight of the other, hence it was supposed by the Jews that he had 
cast out the demons which were supposed by them to "occasion these 
disorders. 

To the views which we have presented on this subject, it will 
undoubtedly be objected as follows, namely : 

1. " Both Christ and his disciples speak of demons as real beings, 
nor do they give the least intimation that they were not. Now, if 
they believed that the opinions of the Jews respecting demons were 
mere superstitious whims, why did they not inform them of this 
fact?" 



BIBLE DOCTRINE CONCERNING DEMONS. 



71 



Answer. — We will answer this question by asking another. 
Christ speaks of mammon as a real being, — RJatt. 6 : 24 ; Luke 
1G : 9, — nor does he give any intimation that he did not believe 
in the existence of such a being. Now, if Christ believed that no 
such being as mammon existed, why did he not inform the people 
of that fact ? Mammon was one of the heathen gods — the gcd of 
riches ; and if the silence of Christ respecting his disbelief in the 
existence of demons proves that such beings do really exist, then 
his silence respecting his disbelief in mammon proves that such a 
god as mammon does really exist. Again, Christ and his disciples 
speak of the devil, of death, and of wisdom, as real beings ; but who 
believes that they intended to countenance the belief of the heathen 
respecting the existence of an evil god, or of the Jews respecting 
the existence of an all-powerful evil spirit, called the devil, who was 
once an angel of God ? In Chapter II. of this work we have shown 
that Christ used the term devil in the same sense that the term 
Satan is employed in the Old Testament ; and that it is not once 
used to signify a personal being called the devil. Is it to be sup- 
posed that, when Christ and his disciples speak of death and 
wisdom as personal beings, they meant to recognize the real existence 
of the angel of death, supposed to exist by the J ews ? or the god- 
dess of wisdom, supposed to exist by the heathen? Certainly not. 
No more is it to be supposed that, when they speak of demons, they 
meant to recognize the real existence of such beings. Once more. 
The disciples of Christ speak of the doctrine of preexistence ; John 
0 : 1 — 3 ; of the doctrine of transmigration ; Matt. 14 : 1, 2, and 
16 : 14; Mark 6 : 15, 16 ; Luke 9 : 7, 19 ; nor were either of 
these doctrines pointedly or particularly condemned by Jesus Christ. 
But are we to infer from this fact that these doctrines are true ? 
In Gal. 3 : 1, Paul speaks of witchcraft, nor does he say that he 
did not believe in witchcraft. But are we to infer from this that 
Paul really believed in the existence of witches ? In Acts 16 : 16, 
we read of a certain damsel who was possessed of a " spirit of divin- 
ation," or " of Python," as it is in the margin. This damsel was a 
heathen prophetess, or fortune-teller, and it was supposed by the 
heathen that she was inspired by the spirit of Apollo Pythias. Paul 
is said to have cast this spirit out of her ; and nothing is said, either 
by Luke or Paul, respecting the falsity of the heathen notions 
respecting the source of the inspiration of this damsel, nor even of 



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BIBLE DOCTRINE CONCERNING DEMONS 



the inspiration itself. But are we to infer from this that Luke and 
Paul believed she was really inspired, and that, too, by the spirit 
of a dead man ? Christ and his disciples speak of these, and many 
other things, in the common language of the age, and they frequently 
allude to the opinions of the Jews, without telling us how those 
opinions originated, or whether they believed them true or false. 
In the language of Mr. Balfour : "To have corrected all the false 
opinions of the age, would have been an arduous and vain work ; 
and had they not spoken of things in the common language of other 
people, they could not have been understood ; but would have sub- 
jected themselves to the charge of vanity and affectation. They did 
then what we do now — speak in the popular language of the day. 
We speak now of St. Anthony's fire, St. Vitus' dance, and of the 
rising and setting of the sun ; and people would smile at the man 
who refused to do so." 

2. It is objected that "Jesus spoke of Beelzebub as the prince 
of demons ; Luke 11 : 18, 19, and never intimated that no such 
being existed ; but, on the contrary, spoke as if such a being did 
really exist." 

Answer. — When Jesus spoke of Buelzebub, he spoke in answer 
to a charge brought against himself by the Jews, namely, that he 
cast out demons by the power of Beelzebub. He spoke in accord- 
ance with the generally received opinion, and reasoned with the 
Jews on their own received principles. He showed the inconsist- 
ency of supposing that Beelzebub would lend his aid in overcoming 
and casting out his own demons. The argument was conclusive ; 
and it appears the Jews deemed it so, for they never undertook to 
refute it. The Jews evidently believed Beelzebub to be the prince 
of demons. But what authority had they for thus believing ? 
Certainly not the authority of the Bible ; for that contains no such 
doctrine. On the contrary, it affirms that Baal-zebub was the god 
of Ekron, 2 Kings 1 : 2, 3, 6, 16. After the Jews adopted the 
heathen fables respecting demons, and the prince which presided 
over them, it was the easiest thing in the world to apply the terms 
Beelzebub and Satan to that prince. 

3. It is said that " Jesus rebuked these demons; but how could 
he rebuke a thing which did not exist ? " 

Answer. — When it is said that Jesus rebuked these demons, 
we are to understand that he rebuked the disease, which was sup- 



BIBLE DOCTRINE CONCERNING DEMONS. 



73 



posed to be produced by demons. And that there is nothing incon- 
sistent in this idea, must be admitted, inasmuch as it is expressly 
said of Peter's wife's mother, who was sick of a fever, that Jesus 
" rebuked the fever, and it left her." Luke 4 : 38, 39. 

4. "These demons are represented as talking ; but how could 
they be said to talk, unless they really existed ? " 

Answer. — When these demons are represented as talking, we 
are to understand by it, not that the demons spoke, but that the 
persons themselves, who were supposed to be possessed, uttered the 
words which are ascribed to the demon. It was supposed, by those 
who believed in demoniacal possession, that all the actions, words or 
deeds, of the man thus possessed were produced by an evil spirit , 
and hence, whatever the demoniac himself said or did was as- 
cribed to the demon. Besides, the language which is ascribed to 
the demons in Luke 4: 40, 41, is, in Luke 4 : 33 — 36, Luke 8 : 
26—38, Matt. 8: 28—34, and Mark 5 : 1—21, ascribed to the 
demoniacs themselves. 

5. " These demoniacs acknowledged themselves to be possessed 
with demons ; but how is this fact to be accounted for, if, indeed, 
there was no such thing ? " 

Answer. — How is it to be accounted for that, during the time 
of the Salem witchcraft, many persons acknowledged themselves to 
be bewitched ; and even, in some cases, that they were witches, and 
had power to bewitch others ? The fact is, it was a current opinion 
among the Jews that madness was owing to a possession with an 
evil spirit ; hence the madmen themselves, who once had their senses, 
must of course have had the same notion. " These madmen, as is 
not uncommon, knew themselves to be so ; and, therefore, thought 
themselves possessed, and spoke in that character." They not only 
believed themselves to be possessed, but they thought that the pro- 
cess of expelling the demons from them would be attended with 
pain. They also believed that these demons were sent to punish 
them for their sins ; and that the demons themselves would some 
time or other be sent to some place of punishment. Hence, they 
besought Jesus to " torment them not." Luke 8 : 28. This is 
explained by the next words. "For he (Jesus) had commanded 
the unclean spirit to come out." The demoniac thought it would 
be a painful operation to expel the demons, and chose to remain as 
he was. When it is said the demons "besought Jesus that ho 



74 



BIBLE DOCTRINE CONCERNING DEMONS. 



would suffer them to enter into the swine," we are to understand 
that the demoniacs themselves made this request. And this was 
certainly very characteristic of a person laboring under insanity 
When it is said the demons " went out of the man, and entered into 
the swine," we are to understand that Jesus transferred the disease, 
under which the demoniac was laboring, to the swine. That the 
swine were made mad, is sufficiently evident from the manner in 
which they acted. 

6. " These demons are represented as having been perfectly ac- 
quainted with the character of Jesus ; but if it was the demoniacs 
who are represented thus, how is the fact of their understanding the 
character of Jesus to be accounted for ? " 

Answer. — These demoniacs had undoubtedly heard of the fame 
of Jesus, of his wonderful miracles, and of his power to cure those 
diseases which were supposed to be produced by demons. Many of 
them were undoubtedly brought to Jesus by their friends, for the 
express purpose of having the demons cast out of them. And in 
all cases when Jesus came where there were any demoniacs, it would 
be very natural for the people to inform them who he was ; and 
also to tell them of his power to cast out demons. Besides, in 
many cases, no doubt, these demoniacs had seen Jesus, and under- 
stood perfectly well the character which was ascribed to him by his 
followers. It was, therefore, perfectly natural that they should 
express themselves precisely in the manner they did, in relation to 
him. In so doing, they only imitated the example of other diseased 
persons who were not demoniacs. 

In conclusion, we will only remark, that the whole theory of 
demoniacal agency is contrary to the general teachings of the Bible ; 
inasmuch as that everywhere represents that all of our diseases and 
afflictions come from God alone. Besides, the very same diseases 
with which the demoniacs were afflicted prevail at the present day ; 
and no one dreams that they are produced by supernatural agency. 
On the contrary, they are always ascribed to natural causes. 



CHAPTER IV. 



BIBLE DOCTRINE OE REWARDS AND 

PUNISHMENTS. 




Deut. 28 : 1 — 13. And it shall come to pass, if thou shalt hearken dili- 
gently unto the voice of the Lord thy God, to observe and to do all his 
commandments which I command thee this day, that the Lord thy God will 
set thee on high above all nations of the earth : And all these blessings 
shall come on thee, and overtake thee, if thou shalt hearken unto the voice 
of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt 
thou be in the field. Blessed shalt thou be in the fruit of thy body, and 
the fruit of thy ground,, and the fruit of thy cattle, the increase of thy 
kine, and the flocks of thy sheep. Blessed shall be thy basket and thy 
store. Blessed shalt thou be when thou comest in, and blessed shalt thou 
be when thou goest out. The Lord shall cause thine enemies that rise up 
against thee to be smitten before thy face : they shall come out against thee 
one way, and flee before thee seven ways. The Lord shall command the 
blessing upon thee in thy store-houses, and in all that thou settest thine 
hand unto ; and he shall bless thee in the land which the Lord thy God 
giveth thee. The Lord shall establish thee an holy people unto himself, as 
he hath sworn unto thee, if thou shalt keep the commandments of the Lord 
thy God, and walk in his ways. And all the people of the earth shall see 
that thou art called by the name of the Lord ; and they shall be afraid of 
thee. And the Lord shall make thee plenteous in goods, in the fruit of thy 
body, and in the fruit of thy cattle, and in the fruit of thy ground, in thd 
land which the Lord sware unto thy fathers to give thee. The Lord shall 
open unto thee his good treasure, the heaven to give the rain unto thy 
land in his season, and to ble3S all the work of thine hand : and thou shalt 
lend unto many nations, and thou shalt not borrow. And the Lord shall 
make thee the head, and not the tail ; and thou shalt be above only, and 
thou shalt not be beneath ; if that thou hearken unto the commandments 
of the Lord thy God, which I command thee this day, to observe and to do 
them. 





SECTION I. 



Promises to the obedient. 



76 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



Deut. 29 9. Keep therefore the words of this covenant, and do them, 
that ye may prosper in all that ye do. 

Deut. 80 : 15, 16. See, I have set before thee this day life and good, and 
death and evil ; in that "I command thee this day to love the Lord thy 
God, to walk in his ways, and to keep his commandments and his statutes 
and his judgments, that thou mayest live and multiply : and the Lord thy 
God shall bless thee in the land whither thou goest to possess it. 

Verse 19. I call heaven and earth to record this day against yen, that 
I have set before you life and death, blessing and cursing : therefore choose 
life, that both thou and thy seed may live. 

Prov. 10 : 27. The fear of the Lord prolongeth days. 

Prov. 14 : 27. The fear of the Lord is a fountain of life, to depart from 
the snares of death. 

Prov. 19 : 23. The fear of the Lord tendeth to life ; he that hath it 
shall abide satisfied. 

Prov. 22 : 24. By humility and the fear of the Lord, are riches, and 
honor, and life. 

Eccl. 8 : 12. It shall be well with them that fear God. 

Ps. 145 : 20. The Lord preserveth them that love him. 

Rom. 8 : 28. All things work together for good to them that love God. 

Eccl. 2 : 26. God giveth to a man that is good in his sight, wisdom, and 
knowledge and joy. 

Ps. 34 : 8. Blessed is the man that trusteth in him (God). 

Verse 22. None that trust in him shall be desolate. 

Ps. 37:3. Trust in the Lord and do good, so shalt thou dwell in the 
land, and verily thou shalt be fed. 

Ps. 125 : 1. They that trust in the Lord shall be as Mount Zion which 
cannot be removed. 

Prov. 3 : 5. Whoso trusteth in the Lord, happy is he. 

Isa. 57 : 13. He that putteth his trust in the Lord shall inherit the 
land, and shall possess my holy mountain. 

Jer. 17 : 7, 8. Blessed is the man that trusteth in the Lord, and whose 
hope the Lord is. For he shall be as a tree planted by the waters, and that 
spreadeth out her roots by the river. 

Ps. 91 : 5, 6. Thou (the righteous) shalt not be afraid for the terror by 
night, nor for the arrow that fiieth by day, nor for the pestilence that 
walketh in darkness, nor for the destruction that wasteth at noon-day. 

Verse 16. With long life will I satisfy him (the righteous), and show 
him my salvation. 

Ps. 34 : 10. " They that seek the Lord shall not want any good thing. 

Heb. 11 : 6. God is a rewarder of them that diligently seek him. 

Prov. 3 : 9. Honor the Lord with thy substance, and with the first fruits 
of all thine increase : so shall thy barns be filled with plenty, and thy 
presses shall burst out with new wine. 

Ps. 1 : 1. Blessed is the man who walketh not in the counsel of the un- 
godly. 

Ps. 5 : 12. Thou, Lord, wilt bless the righteous ; with favor thou wilt 
compass him as with a shield. 

Ps. 58 : 11. Verily there is a reward for the righteous : verily he is a 
God that judgeth in the earth. 

Ps. 37 : 11. The meek shall inherit the earth, and shall delight them- 
selves in the abundance of peace. 

Verse 16. A little that a righteous man hath is better than the riches of 
many wicked. 

Verse 18. The Lord knoweth the days of the upright ; and their in- 
heritance shall be forever. 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



77 



Verse 19. They shall not be ashamed in the evil time ; and in the days 
Df famine they shall be satisfied. 

. Verse 28. The steps of a good man are ordered by the Lord ; and he 
lelighteth in his way. 

Verse 24. Though he fall, he shall not be utterly cast down ; for the 
Lord upholdeth him with his hands. 

Verse 25. I have been young, and now am old : yet have I not seen the 
righteous forsaken, nor his seed begging bread. 

Verse 27. Depart from evil, and do good, and dwell for evermore. 

Verse 84. Wait on the Lord, and keep his way, and he shall exalt thee 
to inherit the land. 

Verse 37. Mark the perfect man, and behold the upright : for the end 
of that man is peace. 

Ps. 92 : 12. ' The righteous shall flourish like the palm-tree, and grow 
bike the cedar in Lebanon. 

Ps. 97 : 11. Light is sown for the righteous, and gladness for the up- 
right in heart. 

Ps. 106 : 3. Blessed is he that doeth righteousness at all times. 

Prov. 19 : 1. Better is the poor that walketh in his integrity, than he 
that is perverse in his lips, and is a fool. 

Prov. 11 : 18. To him that soweth righteousness shall be a sure reward. 

Verse 19. As righteousness tencleth to life ; so he that pursue th evil, 
pursueth it to his own death. 

Verse 30. The fruit of the righteous is a tree of life. 

Verse 31. Behold, the righteous shall be recompensed in the earth : 
much more the wicked and the sinner 

Prov. 12 : 28. In the way of righteousness is life ; and in the pathway 
thereof is no death. 

Prov. 14 : 34. Righteousness exalteth a nation, but sin is a reproach to 
any people. 

Prov. 21 : 21. He that followeth after righteousness and mercy, findeth 
life and honor. 

Isa. 3:10. Say ye to the righteous, It shall be well with him, for they 
shall eat the fruit of their doings. 

Isa. 32 : 17. The work of righteousness shall be peace ; and the effect 
of righteousness cpaietness and assurance forever. 

Ezek. 18 : 20. The righteousness of the righteous shall be upon him. 

Verse 22. In his righteousness that he hath done he shall live. 

Prov. 28 : 6. Better is the poor that walketh in his uprightness, than 
he that is perverse in his ways, though he be rich. 

Verse 10. The upright shall have good things in possession. 

Verse 20. A faithful man shall abound with blessings. 

Job 86 : 11. If they (men) obey and serve him (God), they shall spend 
their days in prosperity, and their years in pleasure. 

Lev. 18:5. Ye shall keep my statutes and my judgments ; which if a 
man do he shall live in them. 

Verse 40. Thou shalt keep his statutes, that it may go well with thee, 
and with thy children after thee. 

Ps. 19 : 11. In keeping them (the commandments) there is great re- 
ward. 

Prov. 1 : 3. Let thine heart keep my commandments, for long life and 
veace shall they add to thee. 

Prov. 29 : 18. He that keepeth the law, happy is he. . 

Jer. 6 : 16. Walk therein (in the good way) ; and ye shall find rest for 
your souls. 

Matt. 7 : 22. Not every one that saith unto me, Lord, Lord, shall enter 
7* 



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DOCTRINE OF REWARDS AND PUNISHMENTS. 



into the kingdom of heaven (i. e., the blessings and privileges of the Gospef 
dispensation), but he that doeth the will of my Father which is in heaven. 

Matt. 19 : 17. If thou wilt enter into life, keep the commandments. 

Luke 11 : 28. Blessed are they that hear the word of God and keep it. 

1 John 2:17. He that doeth the will of God abideth forever. 

Matt. 7 : 24 — 25. Whosoever heareth these sayings of mine, and doeth 
them, I will liken him unto a wise man, which built his house upon a rock : 
and the rain descended, and the floods came, and the winds blew, and beat 
upon that house, and it fell not, for it was founded upon a rock. 

John 8 : 51 If a man keep my sayings he shall never see death. 

Job 34 : 11. The work of a man shall he (God) render unto him, and 
cause every man to find according to his ways. 

Ps. 62 : 12. Also unto thee, 0 Lord, belongeth mercy : for thou render- 
est unto every man according to his work. 

Jer. 17 : 10. I the Lord search the heart and try the- reins ; even to 
give eve ry man according to his ways, and according to the fruit of his 
doings. 

Jer. 32 : 19. Thine eyes are upon all the ways of the sons of men, to 
give every one according to his ways. 

Rom. 2 : 6. God will render to every man according to his works. 

Gal. 6 : 7, 8. Whatsoever a man soweth that shall he also reap. For 
he that soweth to his flesh, shall of the flesh reap corruption ; but he that 
soweth to the Spirit, shall of the Spirit reap life everlasting. 

Eph. 6 : 8. Whatsoever good things a man doeth, the same shall he 
receive of the Lord. 

1 Peter 1 : 17. God, without respect of persons, judgeth according to 
every man's work. 

Titus 3 : 8. These things I will that thou affirm constantly, that they 
who have believed in God might be careful to maintain good works ; for 
these things are good and profitable unto men. 

James 1 : 25. But whoso looketh into the perfect law of liberty, and 
continueth therein, he being not a forgetful hearer, but a doer of the work, 
this man shall be blessed in his deed. 

Bom, 2 : 10. Glory, honor, and peace, to every man that worketh good; 
to the Jew first, and also to the Gentile. 

1 Peter 3 : 10, 11, 12. For he that will love life, and see good days, let 
him refrain his tongue from evil, and his lips that they speak no guile : 
let him eschew evil, and do good ; let him seek peace, and ensue it. F or 
the eves of the Lord are over the righteous, and his ears are open to their 
prayers. 

Gal. 5 : 22. The fruit of the Spirit is love, joy, peace. 
Ps. 119 : 165. Great peace have they who love thy law, and nothing 
shall offend them. 

Prov. 3 : 17. Wisdom's ways are ways of pleasantness, and all her 
paths are peace. 

Isa. 26 : 3. Thou (God) wilt keep him in perfect peace, whose mind is 
stayed on thee. 

Bom. 8:6. To be spiritually minded is life and peace. 

1 Peter 3 : 13. Who is he that will harm you, if ye be doers of that 
which is good ? 

Prov. 3:1,2. My son, forget not my law, but let thine heart keep my 
commandments ; for length of days, and long life and peace, shall they 
add to thee. 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



79 



SECTION II. 

Threatenings to the disobedient. 

Deut 28 : 15 — 26. But it shall come to pass, if thou wilt not hearken 
unto the voice of the Lord thy God, to observe to do all his commandments 
and his statutes which I command you this day, that all these curses shall 
come upon thee, and overtake thee : Cursed shalt thou be in the city, and 
cursed shalt thou be in the field. Cursed shall be thy basket and thy store. 
Cursed shall be the fruit of thy body, and the fruit of thy land, the increase 
of thy kine, and the flocks of thy sheep. Cursed shalt thou be when thou 
comest in, and cursed shalt thou be when thou goest out. The Lord shall 
send upon thee cursing, vexation, and rebuke, in all that thou settest thine 
hand unto for to do, until thou be destroyed, and until thou perish quickly ; 
because of the wickedness of thy doings, whereby thou hast forsaken me. 
The Lord shall make the pestilence cleave unto thee, until he have con- 
sumed thee from olf the land, whither thou goest to possess it. The Lord 
shall smite thee with a consumption, and with a fever, and with an inflam- 
mation, and with an extreme burning, and with the sword, and with blast- 
ing, and with mildew, and they shall pursue thee until thou perish ; and 
thy heaven that is over thy head shall be brass, and the earth that is under 
thee shall be iron. The Lord shall make the rain of thy land powder and 
dust : from heaven shall it come down upon thee, until thou be destroyed. 
The Lord shall cause thee to be smitten before thine enemies ; thou shalt 
go out one way against them, and flee seven ways before them ; and shalt 
be removed into all the kingdoms of the earth. And thy carcass shall be 
meat unto all fowls of the air, and unto the beasts of the earth, and no man 
shall fray them away. See also Deut. 28 : 27 — 68. 

Prov. 1 : 29. They hated knowledge, and did not choose the fear of the 
Lord. 

Verse 31. Therefore shall they eat of the fruit of their own way, and be 
filled with their own devices. 

Ps. 63 : 19. They (the wicked) are utterly consumed with terrors. 

Job 15 : 24. Trouble and anguish shall make him afraid. 

Job 18 : 11. Terrors shall make him afraid on every side. 

Isa. 3 : 11. Woe unto the wicked ! it shall be ill with him ; for the 
reward of his hands shall be given him. 

Prov. 17 : 20. He that hath a fro ward heart fincleth no good. 

Prov. 22 : 5. Thorns and snares are in the way of the froward. 

Job 21 : 17. How oft is the candle of the wicked put out? and how oft 
coracth their destruction upon them ? God distributeth sorrows in his 
anger. 

Job 27 : 13 — 23. This is the portion of a wicked man with God, and 
the heritage of oppressors, which they shall receive of the Almighty. If 
his children be multiplied, it is for the sword ; and his offspring shall not 
be satisfied with bread. Those {hat remain of him shall be buried in death ; 
and his widows shall not weep. Though he heap up silver as the dust, and 
prepare raiment as the clay, he may prepare it, but the just shall put it 
on, and the innocent shall divide the silver. He buildeth his house as a 
moth, and as a booth that the keeper maketh. The rich man shall lie 
down, but he shall not be gathered : he openeth his eyes, and he is not. 
Terrors take hold on him as waters, a tempest stealeth him away in the 
night. The east wind carrieth him away, and he departeth, and, as a 
atorm, hurleth him out of his place. For God shall cast upon him, and 



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DOCTRINE OE REWARDS AND PUNISHMENTS. 



not spare : he would fain flee out of his hand. Men shall clap their hands 
at him, and shall hiss him out of his place. 

Job 36 : 6. God preserveth not the life of the wicked. 

Ps. 11: 6. Upon the wicked, God shall rain snares, fire, and brimstone 
and an horrible tempest ; this shall be the portion of their cup. 

Ps. 75:8. For in the hand of the Lord there is a cup, and the wine ia 
red ; it is full of mixture, and he poureth out of the same ; but the dregs 
thereof, all the wicked of the earth shall wring them out, and drink them, 

Ps. 107 : 34. God turneth a fruitful land into barrenness, for the wicked- 
ness of them that dwell therein. 

Ps. 146 : 9. The way of the wicked he turneth upside down. 

Prov. 3 : 33. The curse of the Lord is in the house of the wicked. 

Prov. 10 : 3. God casteth away the substance of the wicked. 

Isa. 11:4. There is no peace, saith my God, to the wicked. 

Job 4 : 8. They that plough iniquity and sow wickedness reap the 
same. 

Prov. 22 : 8. He that soweth iniquity shall reap vanity. 
Gal. 6 : 8. For he that -soweth to his flesh shall of the flesh reap cor- ' 
ruption. 

Job 15 : 20. The wicked man travaileth with pain all his days. 
Job 20 : 12. Though wickedness be sweet in his mouth. 
Verse 16. He shall suck the poison of asps. 

Job 31 : 3. Is not destruction to the wicked? and a strange punishment 
to the workers of iniquity ? 

Ps. 11 : 16. The wicked is snared in the work of his own hands. 
Ps. 32 : 10. Many sorrows shall be to the wicked. 

Ps. 37 : 35, 36. I have seen the wicked in great power, and spreading 
himself like a green bay-tree ; yet he passed away, and, lo, he was not : 
yea, I sought him, but he could not be found. 

Prov. 2 : 22. The wicked shall be cut off from the earth, and the trans- 
gressors shall be rooted out of it. 

Prov. 4 : 19. The way of the wicked is as darkness ; they know not at 
what they stumble. 

Prov.. 10 : 2. Treasures of wickedness profit nothing. 

Prov. 11:5. The wicked shall fall by his own wickedness. 

Verse 21. Though hand join in hand, the wicked shall not be un- 
punished. 

Verse 31. The wicked and the sinner shall be recompensed in the earth. 
Prov. 12 : 21. The wicked shall be filled with mischief. 
Prov. 13 : 5. A wicked man is loathsome, and cometh to shame. 
Prov. 15 : 6. In the revenues of the wicked is trouble. 
Eccl. 8 : 13. It shall not be well with the wicked, neither shall he pro- 
long his days. 

Ps. 55 : 23. Bloody and deceitful men shall not live out half their days. 

Prov. 8 : 36. He that sinneth against me wrongeth his own soul : all 
they that hate me (wisdom) love death. 

Prov. 11 : 19. As righteousness tendeth to life, so he that pursueth evil, 
pursueth it to his own death. 

Isa. 11 : 18. Wickedness burneth as the fire. 

Isa. 57 : 20. The wicked are like the troubled sea, when it cannot rest, 
whose waters cast up mire and dirt. 

Ezek. 18 : 20. The wickedness of the wicked shall be upon him. 

Gen. 34 : 7. God will by no means clear the guilty. 

Eccl. 2 : 26. To the sinner God giveth travail. 

Prov. 11 : 3. The perverseness of transgressors shall destroy them. 

Prov. 13 : 2. The soul of the transgressor shall eat violence. 



DOC TRINE OF REWARDS AND PUNISHMENTS. 



81 



Prov. 26 : 10. The great God, that formed all things, rewardeth trans- 
gressors. 

Ps. 55 : 10. Mischief and sorrow are in the midst of the wicked. 

Rom. 1 : 18. The wrath of God is revealed from heaven against all 
ungodliness and unrighteousness of men. 

Rom. 2 : 9. Tribulation and anguish, upon every soul of man that doeth 
evil ; of the Jew first, and also of the Gentile. 

Eph. 5 : 6. For because of these things (uncleanness, covetousness, 
idolatry, &c), cometh the wrath of God on the children of disobedience. 

Col. 3:6. For which things' (same as above) sake the wrath of God 
cometh on the children of disobedience. 

Rom. 6 : 23, The wages of sin is death. 

Rom. 8:6. To be carnally minded is death. 

James 1 : 15. Sin when it is finished bringeth forth death. 

Col. 3 : 25. He that doeth wrong shall receive tor the wrong which he 
hath done ; and there is no respect of persons. 

Heb. 2 : 2, 3. If the word spoken by angels was steadfast, and every 
transgression and disobedience received a just recompense of reward ; how 
shall we escape, if we neglect so great salvation ? 



SECTION III. 

Instances recorded in the Bible of Divine punishment inflicted on the 
wicked in this life. 

Case of Eve — for partaking of the forbidden fruit. Gen. 3 : 16. And 
untu the woman he said, I will greatly multiply thy sorrow and thy con- 
ception : in sorrow thou shalt bring forth children ; and thy desire shall be 
to thy husband, and he shall rule over thee. 

Of Adam — for the same crime. Gen. 3 : 17 — 19. And unto Adam he 
said, Because thou hast hearkened unto the voice of thy wife, and hast 
eaten of the tree, of which I commanded thee, saying. Thou shalt not eat 
of it ; cursed is the ground for thy sake ; in sorrow shalt thou eat of it all 
the days of thy life : thorns also and thistles shall it bring forth to thee ; 
and thou shalt eat the herb of the field : in the sweat of thy ftice shalt 
thou eat bread, till thou return unto the gi'ound ; for out of it wast thou 
taken : for dust thou art, N and unto dust shalt thou return. 

Of Cain — for the murder of his brother Abel. Gen. 4 : 10 — 13. And 
he said, What hast thou done ? the voice of thy brother's blood crieth unto 
me from the ground : and now art thou cursed from the earth, which 
hath opened her mouth to receive thy brother's blood from thy hand. 
When thou tillest the ground, it shall not henceforth yield unto thee her 
strength : a fugitive and a vagabond shalt thou be in the earth. And Cain 
said unto the Lord, My punishment is greater than I can bear. 

Of the Antediluvians — for their great wickedness. Gen. 6: 5. And 
God saw that the wickedness of man was great in the earth. Verse 7. 
And the Lord said, I will destroy man, whom I have created, from the face 
of the earth ; both man and beast, and the creeping thing, and the fowls of 
the air. Gen. 7 : 21 — 22. And all flesh died that moved upon the earth, 
both of fowls, and of cattle, and of beast, and of every creeping thing that 
creepeth on the earth, and every man : all in whose nostrils was the 
breath of life, of all that was in the dry land, died. And every living sub- 
etance was destroyed which was upon the face of the ground, both man, 



82 DOCTRINE OF REWARDS AND PUNISHMENTS. 

and cattle, and the creeping things, and the fowl of the heaven ; and they 
were destroyed from the earth ; and Noah only remained alive, and they 
that were with him in the ark. 

Of Sodom and Gomorrah. Gen. 19 : 24, 25. Then the Lord rained 
upon Sodom and upon Gomorrah brimstone and fire from the Lord out of 
heaven : and he overthrew those cities, and all the plain, and all the 
inhabitants of the cities, and that which grew upon the ground. 

Of Lot's wife. Gen. 19 : 26. But his (Lot's) wife looked back from 
behind him, and she became a pillar of salt. 

Of Pharaoh and the Egyptians — for their cruel oppression of the 
Israelites. Exodus, chapters 7, 8, 9, 10, and 11. These judgments were 
nine in number. 1. The river Nile and all the waters of the land were 
turned into blood. 2. Frogs were sent into their houses, into their bed- 
chambers, into their ovens, and into their kneading-trough s. 3. The dust 
of the land was turned to lice. 4. The cattle of the Egyptians were afflicted 
with flies, and a terrible murrain, insomuch that they died, and the Egyp- 
tians themselves with boils breaking forth with blains very grievous. 5. 
A grievous hail mingled with fire came upon them. 6. The whole land was 
filled with destroying beasts. 7. A dreadful darkness, "which might be 
felt," came upon them. 8. The first-born of them were slain by the de- 
stroying angel. 9. Pharaoh and his host were overwhelmed in the waters 
of the red sea, and Cut off from the earth. See Ex. 14. 

Of Abimelech — for the murder of the sons of Jerubbaal. Jud. 9: at 
verse 56 we are told: — Thus God rendered the wickedness of Abimelech, 
which he did unto his father, in slaying his seventy brethren. 

Of the Shechemites — for supporting Abimelech in his wickedness. Jud. 
9 : at verse 57 we are informed : — And all the evil of the men of Shechem 
did God render upon their heads. 

Of Ahab and his wife Jezebel — for their cruel murder of JVaboth 1 
Kings 21. The sentence pronounced upon Ahab was : — In the place where 
dogs licked the blood of Naboth shall dogs lick thy blood, even -thine. 
Verse 19. Upon Jezebel. The dogs shall eat Jezebel by the wall of Jezreel. 
Verse 23. In chapter 22, we have an account of the execution of these 
sentences. 

Of the Ammonites. Ezek., chap. 21. At verse 30, God says, I will judge 
thee in the place where thou wast created, in the land of thy nativity. In 
chap. 22, we read that this sentence was executed. At verse 31, God says, 
Therefore have I poured out mine indignation upon them ; I have consumed 
them with the fire of my wrath : their own way have I recompensed upon 
their heads, saith the Lord God. 

Of Solomon — for licentiousness and idolatry. 1 Kings, chap. 11. In 
this chapter, we are told that God, as a punishment upon Solomon, stirred 
up enemies against him both at home and abroad, and gave him no peace 
in his kingdom during the remainder of his life and reign. 

Of Jeroboam — for idolatry. 1 Kings, chapters 12 and 14. His family 
was cut off, and- the peace of his kingdom destroyed. He himself was 
afflicted with a withered hand, for laying violent hands upon the " man of 
God." 

Of Baasha — for the same sin. 1 Kings, chap. 16. He was afflicted 
with the same or similar judgments to those that befell Jeroboam. 

Of Ahaziah — for inquiring of Baal-zebub, instead of God, concerning ' 
his sickness. 2 Kings, chap. 1. He was punished with death. 

Of Jehoram — for idolatry. 2 Chron., chap. 21. A great plague was 
sent upon his people, his children, and his wives. He was afflicted with 
great sickness — an incurable disease of his bowels, which lasted two years, 
and finally terminated in death. 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



83 



O/Manasseh —for the same. 2 Kings 21 : 3—6. 2 Chron. 33 : 2—15. 
[n 2 Chron. 33 : 10, 11, we read, And the Lord spake to Manasseh, and to 
his people ; but they would not hearken. Wherefore the Lord, brought 
upon them the captains of the host of Assyria, which took Manasseh among 
the thorns, and bound him with fetters, and carried him to Babylon. 

Of Amaziah — for the same. 2 Chron., chap. 25. He was defeated in 
battle, and finally his subjects conspired against him and put him to death. 

Of Moses and Aaron. Numb. 20 : 12. The Lord spake unto Moses and 
Aaron, Because ye believed me not, to sanctify me in the eyes of the chil- 
dren of Israel, therefore, ye shall not bring this congregation into the land 
which I have given them. Accordingly both died without being permitted 
to enter Canaan. 

Of the unbelieving Israelites. Deut. 1 : 32. Moses said, Ye did not 
believe the Lord your God. Verses 34, 35. And the Lord was wroth, and 
Bware, saying, Surely there shall not one of these men, of this evil genera- 
tion, see that good land which I sware to give unto their fathers. 

Of the wicked and rebellious Jews. 1 Sam. 12 : 9. They forgat the 
Lord their God, and he sold them into the hand of their enemies. 

Lev. 18 : 25. The land is defiled, therefore I do visit the iniquity thereof 
upon it. Verse 28. The land shall spue you out, when ye defile it, as it 
spued out the nations before you. 

Ps. 107 : 11, 12. Because they rebelled against the words of God, and 
contemned the counsels of the Most High ; therefore he brought down their 
heart with labor ; they fell down, and there was none to help. 

Lam. 1 : 8. Jerusalem hath grievously sinned, therefore she is removed; 
all that honored her despise her. 

Ezek. 39 : 24. According to their uncleanness, and according to their 
transgressions, have I done unto them, and hid my face from them. 

Of Ephraim. Jer. 31 : 18. Ephraim said, Thou hast chastised me as 
a bullock unaccustomed to the yoke. 

Of David. Ps. 38 : 6. There is no rest in my bones because of my sin. 
2 Sam. 22 : 21. The Lord rewarded me according to my righteousness ; 
according to the cleanness of my hands hath he recompensed me. See, also, 
verse 25. 

Of Ahaz. 2 Chron. 28 : 2. Ahaz made molten images for Baalim. 
He burnt his children in the fire, after the abomination of the heathen. 
Verse 5. Wherefore the Lord delivered him into the hands of the king of 
Assyria. 

Of Judas, for betraying Christ. Acts 1 : 18. Now this man (Judas) 
purchased a field with the reward of 'iniquity ; and falling headlong he 
burst asunder in the midst, and all his bowels gushed out. 

Of Ananias and his wife Sapphira, for lying to God. Acts 5 : 1 — 10. 
Both were struck down dead. 

Of Herod. Acts 12 : 21 — 23. And upon a set day, Herod, arrayed in 
royal apparel, sat upon his throne, and made an oration unto them. And 
the people gave a shout, saying, It is the voice of a god, and not of a man. 
And immediately the angel of the Lord smote him, because he gave not God 
the glory : and he was eaten of worms, and gave up the ghost. 

Of Ely mas the sorcerer, for attempting to turn the deputy from the faith. 
Acts 13 : 8 — 11. He was smitten with blindness for a season, and there 
fell on him a mist and a darkness. 

The above instances are but a few out of the very many recorded 
in the Bible of Divine punishment inflicted in this world. We 
might cite the instances of God's judgments upon the Jewish 



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DOCTRINE OF REWARDS AND PUNISHMENTS. 



people during their sojourn in the wilderness ; yea, during their 
whole history from the earliest period down to the present time. 
We might cite his judgments upon the different heathen nations 
for their oppression of the Jews; his judgments on Babylon, 
Assyria, Tyre, Sidon, Chorazin, Bethsaida, Capernaum, and Jeru- 
salem. But the above instances are sufficient to show that mankind 
are sometimes, at least, rewarded and punished in this life. 



SECTION IV. 

Remarks on Rewards and Punishments. 

The three preceding sections are designed to prove, not that 
there is, or will be, no retribution in the future world, but that 
there is a retribution in this. We have purposely omitted those 
threatenings contained in the Bible which, by some, are supposed to 
relate to a punishment to be inflicted in a future state of existence. 
The strongest of those passages containing them, and those most 
relied on by the advocates of future retribution, will be considered 
in the course of this work. 

It appears to us that on no subject whatever have mankind so 
greatly and so generally erred as on the subject of rewards and 
punishments. And on few, if any subjects, is it more important to 
the well-being and happiness of man that he should have correct 
views and information. 

The theory of rewards and punishments, which has most exten- 
sively prevailed in the world, is this : That this world is a state of 
probation or trial, where mankind are forming characters for eternity. 
That there is no such thing as retributive justice in this world ; but 
that the reward of virtue, and punishment of vice, are reserved to 
be administered in a future state of existence. In opposition to 
this theory we urge the following objections. 

1. It renders the reward of virtue, and the punishment of vice, 
extremely uncertain. ■ God is unchangeable ; his law is immutable, 
and his system of moral government is the same, yesterday, to-day, 
and forever. If, therefore, virtue goes unrewarded, and vice 
unpunished, in time, what proof have we that such will not always 
continue to be the case ? We are aware that some writers have 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



85 



asserted that " mankind are not rewarded and punished in time, 
therefore they will be in eternity." But what kind of logic is this ? 
Is the conclusion embraced in the premises ? So far from it the 
only legitimate inference or conclusion to be drawn from the prem- 
ises is this : Mankind are not rewarded nor punished in time, 
therefore they never will be. If God is not just in this world, we 
have no proof that he ever will be. 

2. If this theory be admitted to be true, it renders it absolutely 
certain that some virtuous actions will never be rewarded, and 
that some vicious acts will never be punished. All mankind do 
some good and some evil. If, therefore, some are admitted into 
heaven because the balance of their actions have been good, then 
they will receive no retribution for their sins. On the other hand 
if some men go to hell because the balance of their actions have 
been evil, then they will receive no reward for their good deeds. 
If mankind do not go to heaven on the ground of merit, but because 
they have complied with the conditions of the gospel, then those 
who comply with these conditions will not be punished for their 
sins ; and those who do not comply, will not be rewarded for their 
virtues. If mankind go to heaven by reason of some miraculous 
change, which is wrought in them in this life, it amounts to precisely 
the same thing. Those who experience this change will not be 
punished for the sins which they have committed ; those who do 
not experience it will not be rewarded for their good deeds. 

3. It destroys all distinction between the effects of good and 
evil in this world. According to this theory, good is not good, 
because it produces happiness here ; nor evil evil, because it pro- 
duces misery. If it be admitted that the virtuous, in consequence 
of their virtues, are more happy than the vicious, or that the vicious, 
in consequence of their vices, are more miserable than the virtuous, 
this overthrows the theory against which we are contending, 
because it is an admission that there is a sort of retribution in this 
life. But, so far from this being admitted, it is even contended by 
some that, as a general thing, the righteous suffer more in this 
world than the wicked, and that the wicked enjoy more happiness 
than the righteous. The advocates of this opinion admit a distinc- 
tion between the effects of good and evil, to be sure ; but it is a 
distinction altogether in favor of evil. If this be true, then vice is- 
rewarded with happiness, and virtue with misery ! How do the 

8 



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DOCTRINE OF REWARDS AND PUNISHMENTS. 



advocates of this opinion know but that such a state of things may 
always continue ? If so, then in order to be happy we must be 
vicious, and in order to avoid misery we must avoid practising vir- 
tue. A theory which can be reduced to such absurdities cannot 
possibly be true. We know of nothing that is evil except that 
which lessens happiness, and produces misery ; nor of anything that 
is good except that which produces happiness, and lessens misery. 
Now, if the opinion just referred to be true, then good is converted 
into evil, a»d evil into good. 

4. It supposes that causes may exist, and be in operation in this 
world, without producing any effect whatever. It is no more true 
that an effect cannot exist without a cause, than it is that a cause 
cannot exist without producing an effect. Now, virtue and vice 
exist in this world, and are causes ; they must, therefore, produce 
their effects. To suppose that the vicious enjoy more happiness 
than the virtuous, is to suppose that virtue is the cause of misery, 
and vice the cause of happiness. 

5. It is contrary to analogy. It places the effects and conse- 
quences of men's actions altogether beyond the sphere in which they 
act, and involves the absurd idea that we can sow our seed in one 
field and reap the harvest in another. Mankind exercise their 
physical powers — eat, drink and sleep ; cultivate the social relations 
of life — love their parents, their wives, their husbands, and their 
children, without expecting to be rewarded for it in a future state 
of existence. Why, then, can they not love God, obey his law, 
cultivate and exercise their intellectual and moral faculties, without 
expecting a reward in the future world ? 

6. It is of exceedingly pernicious moral tendency. The very 
idea of retribution in another world for deeds performed in this, 
presupposes that virtue is not rewarded, nor vice punished, here. 
Now, to promulgate such a sentiment to the world is directly cal- 
culated to produce the following impressions upon the minds of 
men. Some will be led to conclude that, as neither virtue nor vice 
are rewarded now, they never will be ; and, therefore, it is a mat 
ter of perfect indifference which of them is. practised. Others will 
be led to conclude that happiness and misery are not at all depend- 
ent upon men's actions, but that all the evils of this world are a 
kind of matter of course, and unescapable and unavoidable. Hence 
they will make no exertions to secure happiness on the one hand 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



8? 



nor to avoid evil or misery on the other. Again, others will come 
to the conclusion, that the reward of virtue, and the punishment of 
vice, are extraneous, — entirely separate and abstract from the 
deeds performed, — and that, therefore, virtue is not to be loved 
and practised for its own intrinsic value, nor vice shunned and 
detested for its. own intrinsic odiousness. Hence they will suppose 
that the reward of the virtuous, in a future state, is a sort of offset, 
or compensation, to them for the trials, and deprivations, and suf- 
ferings, which they have endured in the practice of virtue ; and the 
punishment of the wicked an offset to the happiness they have 
enjoyed in the practice of sin. This view of the subject is directly 
calculated to frighten and drive men from virtue, and disincline 
them to its practice. 

If, in addition to the doctrine of no retribution in this life, you 
add to it that the wicked enjoy themselves the best in this world, 
then you increase its demoralizing tendency in a tenfold degree ; 
because this is not only calculated to make men hate virtue, but it 
is directly calculated to make them love vice. Now, man loves 
happiness ; — this is " his being's end and aim." God has bound 
this law of our nature " fast in fate." He has so constituted us 
that we have an instinctive desire of happiness, and dread of misery. 
Men will pursue that course which they think will yield the great- 
est amount of happiness. Tell them, then, that to be virtuous they 
will be miserable, and that to be vicious they will be happy, and 
they will cling to vice with a death-like grasp, and avoid virtue as 
they would avoid the jaws of death. 

If, in addition to this, you add that the retributions of eternity 
may be easily escaped by a timely repentance, then you have got 
the old serpent's doctrine in complete perfection. " Ye shall not 
surely die." That it is by no means certain. Some way of escape 
will be provided, by which the threatened calamity will not come 
upon you. Under the influence of this doctrine, thousands have 
come to the conclusion to secure the happiness of this life by a 
course of sin, and then by a timely repentance escape the threatened 
punishment, and secure the happiness of eternity into the bargain. 
If there is any doctrine on earth which gives man a complete 
license to sin, this is the very one. We know of no doctrine which 
can possibly be worse. Atheism promises no reward to the vicious. 
Deism promises not the exemption of punishment to the wicked 



88 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



but this doctrine promises happiness to the wicked, and assures them 
there is a way to escape all just retribution. But this doctrine is 
as false as it is pernicious. It deceived our first parents. It has 
deceived millions of the human race, and led them the downward 
way to shame, misery, disgrace and death. The siren song is still 
ringing in the ears of men, and deceiving thousands. It is high 
time it was banished from the world. May God speed the day ! 

7. It is contrary to human observation. Even some of the 
advocates of future retribution admit that the virtuous are most 
happy, and the vicious most miserable, in this world. The ancient 
heathen philosophers admitted this. A certain leading divine, of 
New England, who taught future retribution,- was heard to say : — 
" If there was no Grod, no heaven, no hell, no future state of exist- 
ence, he would practise virtue for its own intrinsic value, and for 
its present reward." This is the true doctrine. When this senti- 
ment prevails among men the world will be reformed, and not 
before. Let us now look over our own country, our own state, our 
own town, our own neighborhood, and ask ourselves what class of 
men, of all those with whom we are acquainted, are the most happy 
Are they the idle, the dissolute, the abandoned, the vicious ? That 
man's powers of perception must be exceedingly small, and out of 
order, who cannot see that such is not the case. Again, let us ask 
ourselves what class are the most miserable. Are they the indus- 
trious, the prudent, the virtuous ? Are they those who deal their 
bread to the hungry, who clothe the naked, visit the sick, rejoice 
with those who do rejoice, and weep with those that weep ? So far 
from it, if we find a truly happy man, he is one in whose heart 
virtue reigns triumphant. 

8. It is contrary to human experience. Who has not experi- 
enced the pleasure and satisfaction derived from the consciousness 
of having done his duty ? Who has not experienced the reward of 
virtue ? Surely no one who has ever practised it. Virtue tends 
to misery, does it ? No. If all the children of virtue could speak 
out on this subject, their united testimony would be, without one 
dissenting voice, it is not so ; the reverse is the fact. The natural 
tendency of virtue is to happiness. Why is it that the wicked are 
miserable ? Why is it that the greatest criminals, in the last hour 
of their earthly existence, invariably certify that their whole life has 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



89 



been one continued scene of unhappiness ? It is because the natu- 
ral tendency of vice is to misery. 

9. It is contrary to the 'plain declarations of the word of God. 
(1.) This theory says, God does not judge mankind in this world. 

The Bible declares, " Verily lie is a God that judgeth in the earth.' 
And again, " I am the Lord which exercise loving-kindness, judg- 
ment and righteousness, in the earth." Ps. 58 : 11 ; Jer. 9 : 24. 

(2.) It declares that there is no reward for virtue, nor punishment 
for vice, in this world. But the Bible says, " Verily there is a 
reward for the righteous." Again, " Behold, the righteous shall 
be recompensed in the earth, much more the wicked and the 
sinner." Ps. 58 : 11 ; Prov. 11 : 31. 

(3.) It teaches that it is a matter of perfect indifference, so far as 
our present happiness or misery is concerned, what course we pursue. 
But the Bible informs us that "Wisdom's ways are ways of pleas- 
antness, and all her paths are peace." Prov. 3 : 7. The objector 
may say, "This is undoubtedly true of wisdom's ways, but it is just 
as true of the ways of folly." To this we reply that the Bible, in 
strong contrast with this, says of the wicked, " Destruction and 
misery are in their ways, and the way of peace they have not 
known." Rom. 3 : 16, 17. 

(4.) It promises equal happiness to the righteous and wicked in 
this world. But the Scriptures tell us, " Great peace have they 
who love thy law." Ps. 119 : 165. It may be said, " This is 
true of the righteous, but it is equally true of the wicked." We 
answer : the Bible affirms " There is no peace to the wicked." 
Isa. 48 : 22. 

(5.) It promises a way of escape from just punishment to the sin- 
ner. But God says he " will by no means clear the guilty." 
" Though hand join in hand, the wicked shall not be unpunished." 
Exod. 34 : 7 ; Prov. 11 : 21. 

(6.) It teaches that it is a matter of no consequence, so far as this 
life is concerned, whether the intellectual and moral faculties of man 
are under the guidance, control and direction, of the animal pro- 
pensities, or whether the passions and propensities are governed by 
the intellect and morals. But the Bible teaches that " to be car- 
nally minded is death ; but to be spiritually minded is life and 
peace" Bom. 8 : 6. 

10. It comes in contact with facts which a^e plainly and explic- 

8* 



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DOCTRINE OF REWARDS AND PUNISHMENTS. 



itly stated in the Bible. The Bible abounds with instances of 
divine punishment inflicted in this life. In Section III. of this 
Chapter we have collected thirty instances of this kind ; and these 
comprise but a small portion out of the vast number that are 
recorded in the Scriptures. It has been stated that " although G-od 
does sometimes see fit to pour out his judgments upon nations and 
communities in their collective capacity, yet he never metes out 
retributive justice to single individuals." This is not true. Out 
of the instances collected, referred to above, twenty-three cases are 
those of individuals. It is a fact, then, that mankind are rewarded 
and punished in this life. Of course the doctrine of no retribution 
in this world falls to the ground. 

Such- are our objections to the doctrine of retribution in another 
world for deeds performed in this life. We will now take the fol- 
lowing position. Mankind are rewarded and punished in this 
life. This position we sustain by the following arguments : 

1. From the justice of God. God's justice is active. Like all 
the other attributes of the Deity, it is an operative principle. We 
might as well suppose that power, that benevolence, or love, could 
lay perfectly dormant and inactive in the Deity, as to suppose this 
of justice. The highest exercise of justice consists in suitably and 
equitably rewarding and punishing all moral agents accordmg to 
their works. Justice requires that the virtuous be rewarded, at 
the time when, and in the place where, they are virtuous ; and that 
the vicious be punished at the time, and in the place, where they 
are vicious. If, therefore, the justice of God is an active principle, 
mankind are as much rewarded and punished here as they ever will 
be. It follows, from this argument, that if mankind, or any portion 
of them, practise vice in a future state of existence, they will be 
punished there ; but then, it will not be for sins committed here, 
but for sins committed there. If there are any who suppose that 
vice will be practised in the spiritual world, it belongs to them to 
prove it. The question whether vice will be practised there does 
not belong to our present subject. 

2. From the nature of God's moral government. That man is 
subject to certain laws, and that these laws were instituted by the 
Creator, will not be disputed. Well, what was the design of God 
in instituting these laws ? Was it to promote his own happiness, or 
to add to his glory ? Surely this will not be pretended. For God 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



91 



is now, and always has been, infinitely glorious. His glory, there- 
fore, cannot be increased nor diminished. He is perfectly happy in 
and of himself ; yea, infinitely happy " in his own immortality." 
In giving laws to man, then, he designed the good of man. His 
laws, therefore, must be founded in the very nature and fitness of 
things. They must be based in the very nature and constitution 
of man. They must be designed to point out to man the course 
which he ought to pursue, in order to secure to himself the greatest 
amount of happiness ; and the course which he ought to avoid, if he 
would avoid his own misery. Hence, misery must be connected 
with the violation of these laws, and happiness with their observ- 
ance. It is in this sense that God has connected happiness with 
virtue, and misery with vice. It is in this sense that punishment 
treads close upon the heels of- transgression. It is in this sense that 
virtue is its own reward, and vice its own punishment. 

3. From the history of mankind. No one acquainted with the 
history of the human race, need be told that the historic page 
abounds with instances of the displays of Grod's retributive justice. 
Tyrants and oppressors may have flourished and prospered for a 
while, and to all outward appearance may have been happy. But 
their own confessions have revealed the fires which raged within, 
and the torments which reigned in their bosoms. And sooner or 
later their violence, their cruelties and their oppressions, have been 
visited upon their own heads. The description of such, given by 
the Psalmist, is true to the letter. " I have seen the wicked in 
great power, and spreading himself like the green bay-tree. Yet 
he passed away, and lo, he was not : yea, I sought him, but he could 
not be found." Nations may have been cruel and oppressive, and 
may have risen to great power and ^worldly grandeur by such 
means ; but it was only to receive a more tremendous fall, and to 
experience the mortification and shame of being in their turn the 
down-trodden and the oppressed. All of which verifies the truth 
of the proverb, " Righteousness exalteth a nation, but sin is a re* 
proach to any people." Prov. 14 : 34 ; Ps. 37 : 35, 36. 

4. From the observation and experience of mankind. See 
objections to the doctrine of future retribution. Obj. 7 and 8. 

5. From the direct and positive testimony of the Bible. See 
objections as above. Obj. 9. Specifications 1, 2, 3, 4, 5, and 6. 



92 DOCTRINE OF REWARDS AND PUNISHMENTS. 

6. From facts which are clearly stated in the Bible. See ob« 
jections as above. Obj. 10. 

We will now notice the objections to the doctrine of retribution 
in this life. It is objected, 

1. " That the pious and virtuous are frequently unfortunate, 
and sometimes miserable, in this world." This is undoubtedly 
true; but, we ask, are the virtuous miserable and unfortunate 
because they are virtuous ? In other words, do they suffer the 
penalty of God's moral law ? This will not be pretended. But if 
they do not, then their miseries must be attributed to some other 
cause. This leads us to remark, that man is governed by three 
different sets of laws. He is a physical, intellectual, and moral 
being ; and is governed by physical, intellectual, and moral laws. 
These laws operate separately and independently of each other. If 
man obeys the physical laws, he will receive the reward of health 
and physical enjoyment. If the intellectual, he will experience 
intellectual enjoyment. If the moral, he will enjoy that happiness 
which flows from the exercise of the moral faculties. If he obeys 
them all, he will derive pleasure and satisfaction from each of these 
sources ; and experience all the happiness which is allotted to a 
human being. It must also be remembered that mankind, both 
good and bad, are subject to various evils and misfortunes, which 
are not of our own procuring, which cannot be warded off, and which 
cannot be considered as the penalty of any law whatever. If these 
facts are constantly borne in mind, they will serve to explain all the 
seeming discrepancy in the administration of rewards and punish- 
ments. Again, mankind are extremely liable to be deceived and 
mistaken in their judgment on this subject. It may be well for us 
to mention the several grounds of deception. 1. They may be 
deceived by the pretensions'and professions of men. It is not every 
man who professes to be virtuous, who really is so. It is often the 
case that those who profess the most religion have the least ; and 
those who profess none at all have the most. If, therefore, mankind 
calculate the deserts of their fellow-men by their professions, they 
will often judge a man to be deserving of reward when he is not 
and another to be deserving of punishment when he is not. Cer 
tainly, we cannot expect that God will bend himself to the notions 
of such concerning justice. 2. Mankind are liable to be mistaken 
in their estimate of the amount and extent of the guilt of their 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



93 



fellow-men. All men are not equally guilty for committing the 
game act. Two men may commit the same act, and one may be 
greatly guilty, and the other not guilty at all. There are "different 
degrees of responsibility or accountability. In relation to the phys- 
ical and intellectual laws, it is, perhaps, strictly true that ignorance 
of those laws excuses no man. That is, man will suffer the conse- 
quences of disobeyiftg them, whether he has a knowledge of their 
existence or not. But in relation to the moral laws, ignorance of 
them, where that ignorance is not voluntary, does excuse a man to 
some extent at least. We may, then, greatly err in calculating the 
guilt of our fellow-men. God only knows the heart. He only 
knows to what extent men are guilty. He only knows how much 
of reward or punishment his creatures are deserving of ; and we 
have no reason to expect that he will dispense his rewards and 
punishments to suit our views of what justice requires. 3. Man- 
kind may be deceived by their own estimate of themselves. They 
may think themselves deserving of reward when they are not, and 
undeserving of punishment when in fact they deserve it. They 
may be ignorant of the physical laws, and live in the habitual viola- 
tion of them, and not know it. They may think themselves per- 
fectly guiltless for so doing, and they may be so ; but the conse- 
quences will be precisely the same. They must suffer pain, sick- 
ness and disease. They may form a wrong estimate of what con- 
stitutes virtue, and think they are practising it, when they are not. 
In this case, although they may look for reward, they will not 
receive it, for they do not deserve it. This was the case with the 
ancient Pharisees. They made religion consist in the practice of 
forms and ceremonies. These they faithfully performed, and judged 
themselves to be very pious, holy and virtuous men. Eut if the 
testimony of Jesus is to be credited, they were very far from right- 
eousness ; and although they judged themselves deserving of reward, 
yet they were not. 

Now, in reference to those who profess to be virtuous, are 
esteemed to be such by their fellow-men, and yet are miserable and 
unhappy ; for instance, suffer pain, sickness, and all the deprivations 
consequent upon ill health. It may be that their misfortunes are 
of that kind to which all are liable, and from which none are entirely 
exempt. Perhaps they have inherited a bad constitution. In that 
case, it is their misfortune and not their fault. It may be they have 



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DOCTRINE OF REWARDS AND PUNISHMENTS. 



voluntaril / — either ignorantly or knowingly — violated the physi- 
cal laws of their nature. If they have done it ignorantly, they 
cannot escape the consequences ; if knowingly, they have incurred 
a penalty which they ought to suffer, and will suffer, so long as they 
continue to violate those laws. But, it may be, they are not what 
they profess to be — virtuous men. Even if their outward conduct 
is moral, they may perform all their good deeds from bad motives ; 
and, in that case, are not entitled to any reward, nor will they 
receive any. The truth is, a man may cultivate the moral faculties 
ever so much, and live in the strictest conformity to God's moral 
law ; yet, if he disregards the laws of health, eats too much, drinks 
too much, sleeps too much, exercises too little or too much, exposes 
himself unnecessarily or necessarily, or eats, drinks, and sleeps- too 
little, he cannot escape the consequences. The fact of his obeying 
the moral laws will not exempt him from the penalty of violating 
the laws of his physical constitution. As a moral being, he may 
experience that happiness which flows from the exercise and cultiva- 
tion of his moral faculties. As a physical being, he may, at the 
same time, suffer pain, sickness and disease, as a necessary conse- 
quence of neglect or violation of the physical laws. But in no 
case, if the man is truly a virtuous man, can you rob him of virtue's 
reward. He may meet with misfortunes. His riches may " take 
to themselves wings and fly away." Friends may desert him. He 
may be persecuted. He may be incarcerated in prison, or confined 
within the gloomy walls of the dungeon. He may be suspended on 
the gallows, tied to the stake, and around him may be gathered the 
fagot and the flame. Bat, " amid the war of elements, the wreck 
of matter, and the crush of worlds," he will he unmoved. He 
walks forth in all the " conscious dignity of independent virtue." 
In prosperity he rejoices ; in adversity he is resigned. He loves 
virtue for its own intrinsic value ; practises it because he loves it, 
and for its present reward. His soul is stayed on God ; for he 
knows that God is on the side of virtue. In life, and in death, he 
feels and experiences the " soul's calm sunshine and the heartfelt 
joy which is virtue's prize." 

2. It is objected " that the wicked are frequently prosperous 
and happy in this life.' 1 '' That the wicked may be prosperous and 
happy, in one sense, is undoubtedly true. That is, it may be true 
of the merely immoral man. But that they are ever prosperous 



DOCTRINE OP REWARDS AND PUNISHMENTS. 



95 



and happy in the sense that the virtuous are, or in the highest sense 
of those terms, we deny. But the objector says "he is acquainted 
with a number of wicked men, who evidently enjoy themselves as 
well as any people on earth." Hold, my dear sir. Are you sure 
of this ? Appearances are often deceptive. We frequently see our 
fellow-creatures placed in circumstances which we judge to be favor- 
able, and conclude they must be happy ; but, on becoming acquainted 
with the facts, we learn they are not. Indeed, sometimes men ap- 
pear to be happy, and act happy, when they are not. Paganini, 
of Paris, in France,, was a celebrated wit, musician and theatrical 
performer. He was one of the most jocose and humorsome of men. 
He was thought to be the most happy of men. He was considered 
a very amusing companion, and his company was sought for by all. 
One day Paganini went to a celebrated physician of Paris, and, 
without informing him who he was, complained of habitual melan- 
choly. " Have you been long troubled with it ? " asked the physi 
cian. " Yes, for a number of years." " Does it give you much 
trouble ? " " Yes, it destroys all my peace. It troubles me by 
night and by day ; and I have frequently been more than half in- 
clined to destroy myself." " I advise you," said the physician, 
" to find the company of Paganini, and keep it : he will cure you 
of your melancholy." " Alas ! " cried the unhappy man, " I am 
that very Paganini."^ Tiberius was a Koman emperor. He had 
abundance of wealth, was enthroned in power, and enjoyed every 
means of gratifying his sensual appetites to the very full. He was 
placed in circumstances which, by the mass of mankind, would be 
judged favorable to produce happiness. But was Tiberius happy ? 
The following letter, written by him to the Boman Senate, shows 
that he was not : " What to write, conscript fathers, in what 
terms to express myself, or what to refrain from writing, is a matter 
of such perplexity, that if I know how to decide may the just gods 
and goddesses of vengeance doom me to die -in pangs worse than 
those under which 1 linger every day." On this, Tacitus makes 
the following remarks : "We have here the features of the inward 
man. His crimes retaliated upon him with the keenest retribution ; 
bo true is the saying of the great philosopher, the oracle of ancient 

* This story is quoted from memory. We maybe mistaken in the name, 
but are certain we are not in the fact. 



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DOCTRINE OF REWARDS AND PUNISHMENTS. 



wisdom (Socrates), that, if the minds of tyrants were laid open to 
our view, we should see them gashed and mangled with the whips 
and stings of horror and remorse. By blows and stripes the flesh 
is made to quiver ; and, in like manner, cruelty and inordinate 
passions, malice and evil deeds, become internal executioners, and, 
with unceasing torture, goad and lacerate the heart. Of this truth 
Tiberius is a melancholy instance. Neither the imperial dignity, 
nor the gloom of solitude, nor the rocks of Caprea, could shield him 
from himself. He lived on the rack of guilt, and his wounded 
spirit groaned in agony." How many thousands and millions of 
cases of the same kind there have been, and are now ! And it is to 
be feared that, in consequence of human folly, there will be thou- 
sands and millions more. When, therefore, we see the wicked appar- 
ently happy, we ought to remember that their happiness may be in 
appearance only, and not in reality. But again. It may be that 
those whom the objector esteems to be so wicked, and who he thinks 
are so happy, are not so wicked as he supposes, after all. Under a 
very rough exterior many a man carries the very best of hearts ; 
and under the cloak of religion, yea, under the very " livery of the 
court of heaven," many a man carries a heart of the most con- 
summate knavery, hypocrisy and deception. But we have said that 
the wicked, i. e., the merely immoral man, may be happy. But in 
what sense may he be happy? By the merely immoral man, we 
mean one who is destitute of moral principles, and neglects to cul- 
tivate the moral faculties. Such men there have been, and ' such 
men there are, who, notwithstanding their utter destitution of moral 
principle, yet yield the strictest obedience to the physical laws. In 
such cases, you will see in them the stout, muscular, athletic and 
robust frame, a fine flow of health and spirits, and perhaps they 
may be lively, cheerful, and, in a certain sense, happy. And why 
should they not be ? They have obeyed those laws upon the ob- 
servance of which hangs suspended our physical enjoyment ; and 
why should they not receive their reward? But what kind of 
happiness is it which they enjoy? we ask again. Is it that high 
and holy kind enjoyed by the righteous? No. They know 
nothing of the satisfaction which is derived from the consciousness 
of having done our duty. They are strangers to the happiness 
which flows from the exercise of the moral faculties. They experi- 
ence none of the rewards of virtue, for' they do not practise virtue. 



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Theii enjoyment, therefore, is merely of a sensual, earthly, animal 
Kind. They enjoy themselves in the same manner as do the brutes ; 
in the same manner as does the horse, the ox, or the swine. Reader, 
is this the greatest good of life? Is this the highest happiness 
allotted to human beings ? We tell you, nay. And, if you think 
it is, we tell you, you have made a sad and most fatal mistake, 
which, sooner or later, and before you leave this earthly clime, you 
will learn to your sorrow. 

But some will say, perhaps, " We know the doctrine of retribu- 
tion in this life is not true, for we have practised virtue, and have 
received no reward." If you have received no reward, it must be 
for some of the following reasons. Either you are not what you 
profess to be, or you have made a false estimate of what constitutes 
virtue ; or you practise it from wrong motives ; or, in looking for 
an imaginary reward in a future world, you have overlooked the 
real one, and trampled it under your feet. If it is for either of 
these reasons, your case forms no objection to our theory. You 
receive no reward, for the reason that you do not deserve any. 

3. Another objection is, " The theory of retribution in this life 
is of bad moral tendency" Of bad moral tendency! Why? 
How ? " 0 ! " it is said, " this theory makes all reward and punish- 
ment limited, and confines both to this world. Consequently, the 
inducements presented to the mind of man, for him to practise 
virtue and refrain from vice, are not great enough." " Man," it 
is said, " is greatly influenced by appeals to his hopes and fears. 
Hence, the greater the reward promised, and punishment threatened, 
the greater the influence." 

This theory, then, " makes all reward and punishment limited." 
Well, suppose it does. Is not man a finite being ? Is he not 
exceedingly limited in all his capacities, capabilities, and powers ? 
Is he not a frail child of humanity, and extremely liable to err ? 
No man can dispute that he is. Should he not, then, be the sub- 
ject of limited rewards and punishments ? How absurd to suppose 
the contrary ! The very fact, then, on which this objection is based, 
that this theory makes rewards and punishments limited, is a strong 
confirmation of its truth. But, " it confines rewards and punish- 
ments to this world." Very well. Where does man do his deeds 
of virtue and vice ? Is it. not in this world ? - Most certainly it is. 
Well, what time and place more suitable to reward and punish him, 
9 



98 



DOCTRINE OF REWARDS AND PUNISHMENTS. ( 



than at the time when, and in the place where, he deserves it? 
But, " the inducements are not sufficient." Are not ? But do 
men love their wives, parents, brothers, sisters, or children, because 
they expect to be rewarded for it in another world ? Or do they 
refrain from hating them for fear of being punished in another 
world if they do ? If such be the fact, then our sentiments of 
respect for human nature must sink into nothing ; and all men may 
exclaim with Brutus : "0 virtue, I have worshipped you as a god, 
but have found thou art but an empty name ! " Again, does the 
farmer labor and toil to cultivate his farm, sow his seed, and gather 
his crops, thinking that he will be rewarded for it in eternity ? 
Does the mechanic pursue his daily avocation for the sake of any 
other reward than that which he receives here ? Will a man per- 
form a day's labor with any more faithfulness or cheerfulness, under 
the promise of a reward however great in eternity, than he will 
under the promise of a dollar at the close of his day's labor ? Once 
more. Do the wicked practise sin in this world with the expecta- 
tion of being rewarded for it in another ? No. All these are 
actuated solely and simply by present motives. If, then, the wicked 
can be induced to practise sin for the sake of the pleasure which 
they imagine is connected therewith in this life, cannot the virtuous 
be induced to practise virtue for the sake of that happiness which 
is the certain and sure reward of it here ? But suppose those whom 
we denominate the virtuous are actuated by the motives which the 
objector would present, are they worthy of the appellation, virtuous, 
which we bestow upon them ? Suppose you see a man administer 
to the wants and necessities of his fellow-men. You ask him why 
he does it. He replies : " For the sake of obtaining heaven." You 
ask him if he has no sympathies for human kind ; no benevolence 
of heart ; no humanity to man. And he tells you- " no, he is 
actuated by higher motives than these, his object is to secure his 
own happiness in the paradise above." What would you think of 
such a warm-hearted philanthropist as this ? Or, suppose you see 
a man tempted to do evil, to steal, rob, or murder, as the case may 
be, but he resists. You ask him why he did not commit the act. 
He replies : "I most certainly should have done it, had I not been 
afraid of going to hell if I did." What would you think of a man 
of such strong virtuous principle as this ? Would you think either 
of these characters meritorious, or deserving of any reward what- 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



99 



ever ? Certainly not. No-. Barbarians practise on better princi- 
ples than these ; and the veriest heathen on earth would scout such 
morality and virtue. 

" But man is a being actuated by hope and fear." So he is. 
But does it follow that we are to make unreal representations to his 
hopes and fears ? We know this plan has been adopted. Parents 
sometimes adopt it in the government of their children. They will 
tell them of ghosts and hobgoblins, of immortal devils, and bears in 
the cellar. But what rational man ever supposed that children 
were ever made any better by such a course of treatment ? The 
fears of mankind have been appealed to too much. Past history 
proves that sanguinary laws and cruel penalties have always defeated 
their own object. The fear of an endless hell may perhaps restrain 
the outward actions of some, but it never made one single soul any 
better. It has no power to purify the human heart. 

The reward which the objector would offer is greater than the 
one we offer, to be sure ; but it is more remote, and by thousands 
would not be judged to be very certain. The punishment which 
the objector would threaten is greater than that we threaten. But 
the objector himself provides a way by which it may be easily 
escaped. Timely repentance will wipe off the stain, and exonerate 
from the penalty. Hence, there is no certainty about it. Now, it 
appears to us that it must be obvious to every man of sense, that 
the preaching of rewards and punishments which are absolutely 
certain and sure, will exert a more powerful influence upon man, 
than the preaching of rewards and punishments which are uncertain, 
even although the latter may be much greater than the former. Is 
the doctrine of present rewards and punishments, then, of bad moral 
tendency ? Is it dangerous to inform mankind that happiness is 
connected with virtue, and misery with vice ? Does not man love 
happiness, and dread misery ? Is it wrong, then, to tell him that 
if he practises virtue, he will be happy ? that if he practises sin, he 
will certainly and inevitably be miserable ? Is it because mankind 
have believed this doctrine in past ages, that licentiousness has 
abounded and sin so extensively prevailed ? No. God knows it is 
not so. It is because they have believed that there is pleasure in 
sin, and that virtue and religion were designed to make their 
pleasures less on earth. The world can never be reformed until 
this wicked, and abominable, and pernicious error, is rooted out. 



100 



DOCTRINE OP REWARDS AND PUNISHMENTS. 



"When mankind are brought to believe, firmly and sincerely, that 
there is a reward for virtue this side of a located heaven, and a 
recompense for vice this side of a located hell, then virtue will 
reign triumphant, and a more powerful, thorough, and general 
reformation will take place than the world ever yet saw. 

4. . It has been objected that " This is the same doctrine that was 
held by the ancient Sadducees." We know the Sadducees believed 
in the doctrine of present rewards and punishments. In this we 
agree with them. But they also held that death was the last end 
of man. From this we dissent. We are not, therefore, Sadducees, 
because we happen to agree with them on the doctrine of rewards 
and punishments. We believe in the existence of one God. So 
does the objector ; so did the Pharisees ; so did the Sadducees. But 
is the objector a Universalist, Pharisee, or Sadducee, because he 
agrees with them in believing in one God ? The Sadducees believed 
implicitly in the five books of Moses, and received them as a rule 
of faith and practice. They could not find the doctrine of future 
retribution in them ; but they did find the doctrine of retribution in 
this life ; hence they rejected the former, and embraced the latter. 
And this is one of our reasons for doing the same. The Sadducees 
held other doctrines, which in a great degree nullified the influence 
of their views respecting rewards and punishments upon them ; but, 
notwithstanding this, they were a much more moral, virtuous, and 
respectable sect than their neighbors the Pharisees, although the 
latter believed in the (supposed to be) purifying doctrine of future 
retribution. They never received half the censures, nor half the 
condemnatory denunciations, from Jesus Christ, that the Phari- 
sees did. Jesus frequently spoke of the Pharisees as " hypocrites, 
whited sepulchres, serpents, generation of vipers," &c. ; but he never 
bestowed these appellations upon the Sadducees. And although he 
warned his disciples to beware of the doctrine of the Pharisees and 
the Sadducees, yet we are not informed that the views of the 
Sadducees respecting rewards and punishments was the doctrine 
referred to. It is far more probable that it was their doctrine 
respecting a future state. 

5. It is said " That there is no meicyin this system of rewards 
and punishments.'''' No mercy in it ! Is it so, then, that God 
cannot be just, and at the same time be merciful ? If so, then to 
those who are punished God is not merciful, and to those who are 



DOCTRINE OF REWARDS AND PUNISHMENTS. 101 



saved, ho is not just. This impeaches both the justice and mere} 
of the divine Being. The highest exercise of mercy consists in 
withholding unnecessary or unjust punishment. Hence, God can 
punish his creatures all that justice requires, and at the same time 
be merciful to them. He can be both just and merciful at the same 
time. Cannot a parent chastise his children all they deserve, and 
do it in mercy ? So can God. Hence the Psalmist says, " Unto 
thee, 0 Lord, belongeth mercy ; for thou renderest to every man 
according to his works." Ps. 62 : 12. 

6. But it is also said " There is no grace in this system." 
" Mankind," it is said, " according to this system, are punished all 
they deserve ; and, therefore, there is no room for the exercise of 
grace." Indeed! But are not these rewards and punishments 
limited ? And is there not room enough for the exercise of grace 
after the dispensation of rewards and punishments has ceased ? 
Cannot a father punish and reward his children all they merit, and, 
after they arrive to the age of twenty-one years, give them each a 
farm as an act of grace ? And cannot God reward and punish his 
creatures • all they merit in time, and in eternity bestow upon them 
immortality, as his gift to them through grace ? Certainly, the 
fact of our having been justly dealt by in time gives us no claim on 
God for any benefits to be extended to us in another world. But 
we have shown it to be the doctrine of the Bible that " God will 
render to every man according to his works." If, therefore, the 
objector thinks there is no mercy nor grace in this theory, we leave"* 
him to settle the dispute with the Bible. 

7. It is objected that " This theory gives no rational' account 
of what, or in what, the punishment of sin consists" We think 
we have been sufficiently plain and definite on this subject ; but, if 
the objector is not satisfied, we will now try to make ourselves 
understood. The nature of the punishment of sin depends altogether 
upon the nature of the sin committed. If it is a neglect of the 
physical laws, then it is a deprivation of the enjoyment which flows 
from the exercise of the physical powers. If a violation of these 
laws, it is the physical pain and misery which is the necessary 
consequence. If it is a neglect of the intellectual laws, it is a depri- 
vation of the pleasure derived from the exercise of these faculties ; 
and, besides, the individual must be deplorably ignorant, and, in 
point of intellect, sink to a level with the brute creation. If a 

9* 



102 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



violation of these laws, it is mental uneasiness and unhappiness, 
frequently terminating in partial derangement, or positive insanity. 
If it is a neglect of the moral laws, it is a deprivation of the happi- 
ness which results from the exercise of the moral powers. If a 
violation of these laws, it is the misery and unhappiness which fol- 
low necessarily. If it is both a neglect and violation of either or 
all of these laws, then the punishment, as is seen, will be both nega- 
tive and positive; a deprivation on the one hand, and positive 
suffering on the other. We trust the subject is now sufficiently 
plain, and if so, the objection we are considering falls to the ground. 

8. Another objection is that, " According to this theory, much 
of the punish?nent, which is experienced by the guilty, consists in 
remorse of conscience." " Now" it is said, " it is well knoivn 
that by a long-continued course of sin, conscience may become 
completely paralyzed and inactive, so that it ceases to reproach or 
sting the transgressor." Whether the conscience can ever become 
entirely dormant and inactive is very doubtful. If there are any 
cases of this kind, they must be exceedingly rare ; and they form 
exceptions to the general rule. It is true, the Bible speaks of some 
whose consciences were " seared as with a hot iron ;" but this does 
not prove that their consciences had become extinct, nor entirely 
inactive. That the conscience may become measurably dormant is un- 
doubtedly true ; but it must be recollected that if there is such a thing 
as remorse of conscience, there is such a thing as the pleasure derived 
from a conscience " void of offence." Conscience not only condemns 
us for our faults, but it approves us for our virtues. In proportion, 
therefofe, as an individual becomes insensible to remorse of con- 
science, in that same proportion he becomes insensible to its approving 
smiles. Now, does he gain anything by this ? Is he placed in any 
better circumstances ? in circumstances more favorable to the enjoy- 
ment of happiness? No. As the inward monitor speaks not to 
approve, so its warning voice speaks but feebly. In that case, the 
individual becomes more reckless and daring ; less circumspect and 
cautious, and more bold in his crimes. Of course he is more easily 
detected, and more exposed to the penalties which are annexed to 
the laws and institutions which have been established by man. We 
can imagine no deprivation which can be worse, nor no condition on 
earth which can be more deplorable, than for an individual to be 



DOCTRINE OF REWARDS AND PUNISHMENTS. 103 

destitute of conscience. The fact, then, on which this objection is 
based forms no real objection to the theory we are advocating. 

9. It may be objected that, " As a part of the punishment of 
sin consists in remorse of conscience, and as, according to Phre- 
nology, some men have a large share of conscience, and otters only 
a small degree, therefore, those v;ho deserve the least punishment 
will receive the most, and those who deserve the most will receive 
the least." To this we reply : — If two men perform the same act, 
and one of them possesses a great share of conscience, he is guilty 
in a great degree ; if the other has naturally only a small share of 
conscience, he is guilty only in a small degree. One, therefore, 
deserves a great degree of punishment, the other only a small 
degree. This objection, then, only proves that our theory of rewards 
and punishments is one of the strictest impartiality, equity, and 
justice. 

10. It may be asked, " How does the self-murderer get his pun- 
ishment ? " Selfcmurder ! We know of no such crime. Murder 
implies malice aforethought. But the Bible informs us that " no 
man ever yet hated his own flesh." The crime of self-murder is 
therefore impossible. We know that a certain declaration is often 
quoted to prove that there is such a crime, namely, " No self-mur- 
derer shall enter the kingdom of heaven." This declaration is sup- 
posed by some to be in the Bible ; but it is not. There is no such 
passage in the book. The word self, and murder, or murderer, are 
nowhere connected in the whole Bible. By the " self-murderer," 

* we presume the objector means the suicide. If, then, it be asked, 
" How does the suicide get his punishment ? " we answer : The act 
of suicide is generally, if not always, committed by those who are 
of unsound mind, — those who are acting under the influence of 
either partial or positive derangement. It is extremely doubtful 
whether any person of sane mind ever, coolly and deliberately, in 
the sober exercise of his judgment, put a period to his own exist- 
ence. Those who commit the act of suicide under the influence of 
insanity are not responsible; hence, incur no guilt, and, conse- 
quently, no punishment. But, allowing some do commit this act 
in the exercise of their reason, what then ? The whole difficulty in 
the mind of the objector may arise from a false view which he enter- 
tains respecting the object and mode of divine punishment. If you 
suppose divine punishment to be retaliatory, -r- that is, that a cer- 



104 



DOCTRINE OF REWARDS .AND PUNISHMENTS. 



tain quantum of pain is inflicted on the transgressor, equal in 
amount to that which he has occasioned, or that he is made to expe- 
rience a certain amount of evil equal to that which he has produced, . 
or that he is made to suffer simply and solely because he has com- 
mitted an evil act, — all this is a very great mistake. No. God 
punishes to reform and make better. His punishments are disci- 
plinary, emendatory, and salutary. He does not, thereforej inflict 
pain upon the transgressor simply because an evil act has been 
committed, but in order that the crime may not be repeated. 
Again, if the objector supposes that God, in the administration of 
his moral government, is under the necessity of specially interfering 
and directly punishing his creatures, this is another very great^mis- 
take. No. God is under no necessity of guarding the interests of 
his law by penal enactments and penal sanctions. It is a law, as 
we have seen, which is founded in the nature and fitness of things, 
— a law written in the very constitution of man. God's law, there- 
fore, unlike all the laws ever instituted by man, does, by its own 
operation, absolutely secure the reward of virtue and the punish- 
ment of vice. God, to be sure, may, at certain times, and in certain 
cases, inflict direct punishment upon the violators of his law. But 
this is not his general mode of administration. As a general thing, 
we know of no penalty annexed to the law of God except the nat- 
ural and necessary consequences which flow from its violation ; nor 
any punishment for sin except the natural and necessary conse- 
quences which flow from the practice of vice. How strong is the 
love of life ! How instinctively man will cling to it, and shrink * 
from death ! How great must be the suffering, and how intense, 
the agony, endured by that mind, which will prompt its possessor to 
voluntarily cut the strong cord which binds him to earth ! " But," 
you may say, " all this suffering and agony he has brought upon him- 
self by his own voluntary sins." All this may be very true ; and, 
if so, it is a proof that sin is punished in this life. Of the suicide, 
then, it may be said, that, by a course of sin and transgression, 
he has plunged himself into misery, until God uses his own hand as 
the instrument of his own destruction. He is cut off from life and 
all its endearments, and his career of wickedness has terminated in 
untimely death. It may be well to mention here that the Bible 
nowhere enumerates suicide among the catalogue of crimes, nor the 
suicide among the catalogue of criminals. We would not now wish 
to be understood as justifying the act of suicicle. Very far from it. 



DOCTRINE OF REWARDS AND PUNISHMENTS. 



105 



We mention this fact because it is a fact, and the reader will bear 
in mind it is a fact for which we are not responsible. If the 
objector, therefore, is disposed to cavil, let him cavil at the Bible, 
not with us. We suppose the reason why the Bible does not speak 
of suicide as a crime, is because the scripture writers, all of them, 
took it for granted that it was an act which would not be very fre- 
quently committed, and very seldom indeed, if ever, by a person in 
the sober exercise of his reason and judgment. 

11. But the objector may say, " Suppose a man to murder a 
fellow-being, and the next moment turn round and kill himself — 
how is he punished for this double crime, committed in the very 
last moment of his life ? " We frankly confess that this is, to all 
appearance, one of the greatest difficulties, in the way of our theory, 
which can possibly be stated. We admit it to be a very plausible 
objection. But, supposing that no satisfactory reply can be made 
to it, — what then ? Let, it be borne in mind that this objection is 
founded on an extreme case. How many of the human family are 
guilty of this crime ? Not one to an hundred thousand. Must it 
not be a very strong theory against which only one difficulty out of 
many can be presented, which we, short-sighted mortals, cannot 
remove ? Must not that theory be considered absolutely invulner- 
able against which only one objection out of many can be urged, 
which cannot be satisfactorily answered ; especially when even 
that one objection is founded on an extreme case, — a case which 
rarely happens among men ? But we are not afraid to meet this 
objection in the very face. To murder a human being, and then 
for the murderer to turn round and kill himself, is an unnatural 
crime. Charity would lead us to suppose that no man would be 
guilty of such an act without extraordinary provocation. The man 
who could commit such a deed must be under the influence of the 
most powerful animal excitement. His passions, for the time being, 
must have the complete ascendency over him, and be absolutely 
uncontrollable. Now, is it not a well-known fact that some men 
have not that government and control of their passions that others 
have ? And should not these be mitigating circumstances in the 
case of persons guilty of killing a human being and themselves at 
the same time ? We know that in the eye of those laws instituted 
by man they would not be. But, we ask, how will they be looked 
on in the eye of that great law of love which God has instituted for 
the government of his creatures ? We do not ask, how will these 



103 DOCTRINE OF REWARDS AND PUNISHMENTS. 

persons be looked on by the eyes of men ; but we ask, how will they 
be looked on by the eye of that God who " sees not as man sees," 
who is acquainted with all the thoughts of his creatures, their 
motives and intentions ? He also is acquainted with our frailty, 
our liability to err, the circumstances in which we may be placed, 
and all the influences with which we may be surrounded. • He is 
our Lawgiver and our Judge; and his law, by its own operation, 
secures to the violator of it all the punishment he thinks him to be 
deserving of. We ask, again, how will persons guilty of the crime 
we are considering, under the mitigating circumstances we have 
named, be looked upon in the eye of that charity which " suffereth 
long, and is kind," and which requires of mankind that they look 
not too severely upon the faults and foibles of their fellow-men ? 
That heart must be callous indeed, and insensible to the feelings of 
humanity, which will prompt its possessor to look on the agonies 
and sufferings of the suicide, which have been the cause of his rais- 
ing the hand of destruction upon himself, or upon the miseries 
endured by that man whose passions are so violent and ungovernable 
as that he can commit such a crime as the one we are considering, 
and then say, " It is not enough ! " If persons guilty of these 
crimes deserve our censure, they also deserve our pity and commis- 
eration. If they are guilty, they are also unfortunate. But they 
deserve our pity no more 'than does that man who would add one 
single iota to the pangs and sufferings which they endure. The 
punishment of those guilty of the crime under consideration, consists 
in their suffering the natural consequences of sin. A course of sin 
and folly, after having destroyed the happiness of the unfortunate 
being, and after he has suffered the pangs and sorrows of the trans- 
gressor, has terminated in untimely death. 

Such, reader, are the arguments in favor of the doctrine of pres- 
ent rewards and punishments. And such are the objections against 
it. We now appeal to your candor, and ask, which of the two 
theories we have had under consideration is most consistent with 
reason, with common sense, and the Bible ? It is of the utmost 
importance that you should decide this question. If you decide in 
favor of the theory which we have advocated, you are safe. Sin 
will have for you no charms, and temptation no power. You will 
avoid sin as you would avoid the jaws of death, or the poisonous 
fangs of the serpent ; and you will cling to virtue as your only, 
your chiefest, and your greatest good. 



CHAPTER V. 

SCRIPTURE TERMS EXPRESSING 
DURATION. 



SECTION I. 

On the Scripture usage and meaning of the words Eternity, Endless, 
Eternal, Everlasting, Never, Forever, and Forever and ever. 

1. ETERNITY. — This word occurs but once in the Bible, 
lsa. 57 : 15, " Thus saith the high and lofty One that inhabiteth 
eternity, whose name is Holy," &c. Of course, it is nowhere in the 
Bible applied to punishment of any kind, either in this world or 
another. It is never said the wicked shall go into, or suffer, or 
endure, an eternity of punishment. 

2. ENDLESS. — This word does not occur in the Old Testa- 
ment, and is found but twice in the New. 1 Tim. 1:4," Neither 
give heed to fables, and endless genealogies," &c. Heb. 7 : 1G, 
" Who (Christ) is made after the power of an endless life." When 
applied to genealogies it is used in a limited sense ; when applied 
to the immortal life of Christ, which he obtained by being raised 
from the dead, it is used in an unlimited sense. It is connected 
with life m the Scriptures, but it is not connected with punishment. 
We nowhere in the Bible read of an " endless hell," of " endless 
death," of "endlcs's misery," of "endless punishment," nor of 
" endless pain." 



3. EVERLASTING. — The word everlasting occurs in the Old 



108 SCRIPTURE TERMS EXPRESSING DURATION. 

Testament sixty-one times. Eight times in Genesis, once in Exodus, 
twice in Leviticus, once in Numbers, once in Deuteronomy, once m 
2 Samuel, once in 1 Chronicles, nine times in Psalms, twice in 
Proverbs, eighteen times in Isaiah, five times in Jeremiah, twice in 
Ezekiel, seven times in Daniel, once in Micah, and twice in Habak- 
kuk. In the following books it is not found : Joshua, Judges, 
Ruth, 1 Samuel, 1 Kings, 2 Kings, 2 Chronicles, Ezra, Nehemiah, 
Esther, and Job. 

The same word occurs in the. New Testament twenty-six times. 
Four times in Matthew, twice in Luke, eight times in John, once 
in Acts, twice in Romans, once in Galatians, twice in 2 Thessalo- 
nians, twice in 1 Timothy, once in Hebrews, once in 2 Peter, once in 
Jude, and once in Revelation. It does not occur in Mark, 1 and 
2 Corinthians, Ephesians, Philippians, Colossians, 1 Thessalonians 
2 Timothy, Titus, Philemon, James, 1 Peter, nor in 1, 2, and 3 
John. 

4. ETERNAL. — This word is found but twice in the Old Tes- 
tament. Isaiah 60 : 15, " Whereas thou (the Jews) hast been 
forsaken and hated, so that no man went through thee, I will make 
thee an eternal excellency, a joy of many generations." Deut. 
33 : 27. Every one can see it is used here in a limited sense. 
The same word occurs in the New Testament forty-one times. 
Twice in Matthew, three times in Mark, twice in Luke, nine time3 
in John, once in Acts, three times in Romans, three times in 2 
Corinthians, twice in 1 Timothy, once in 2 Timothy, twice in Titus, 
five times in Hebrews, once in 1 Peter, six times in 1 John, and 
once in Jude. 

The word is not found in 1 Corinthians, Galatians, Ephesians, 
^hilippians, Colossians, 1 and 2 Thessalonians, Philemon, James, 2 
Peter, 2 and 3 John, nor in Revelation. 

5. FOREVER. — This word occurs in the Old Testament very 
nearly, if not just, three hundred and four times. Four times in 
Genesis, thirteen times in Exodus, fifteen times in Leviticus, eight 
times in Numbers, eleven times in Deuteronomy, four times in 
Joshua, twelve times in 1 Samuel, ten times in 2 Samuel, ten times 
in 1 Kings, twice in 2 Kings, nineteen times in 1 Chronicles, fifteen 
times in 2 Chronicles, three times in Ezra, twice in Nehemiah, seven 



SCRIPTURE TERMS EXPRESSING DURATION. 



109 



times in Job, one hundred and twelve times in Psalms, twice in 
Proverbs, four times in Ecclesiastes, thirteen times in Isaiah, twelve 
times in Jeremiah, three times in Lamentations, four times in 
Ezekiel, nine times in Daniel, once in Hosea, once in Joel, once in 
Obadiah, once in Jonah, three times in Micah, once in Zechariah, 
once in Amos, and once in Malachi. In the following books it is 
not found : Judges, Ruth, Esther, Song of Solomon, Nahum, 
Habakkuk, Zephaniah, Haggai. 

The same word occurs in the New Testament twenty-nine times. 
Twice in Matthew, once in Mark, twice in Luke, five times in John, 
four times in Romans, once in 2 Corinthians, five times in Hebrews, 
twice in 1 Peter, twice in 2 Peter, once in 1 John, once in 2 John, 
twice in Jude, and once in Philemon. It is not found in Acts, 1 
Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 
Thessalonians, 1 and 2 Timothy, Titus, James, 3 John, nor in Reve- 
lation. 

6. NEVER. — In the Old Testament this word occurs just 
forty-nine times. In the New Testament it occurs thirty-seven 
times. It is not much relied on to prove the doctrine of endless 
punishment, and therefore we shall not be so particular in consider- 
ing it. In the course of this chapter we shall give some quotations 
from the Scriptures, showing that it is sometimes, at least, used in 
a limited sense. 

7 FOREVER AND EVER. — This phrase occurs in the Old 
Testament twenty-six times. Once in Exodus, twice in 1 Chron- 
icles, three times in Daniel, once in Nehemiah, thirteen times in 
Psalms, twice in Isaiah, twice in Jeremiah, and twice in Micah. It 
does not occur in Genesis, Leviticus, Numbers, Deuteronomy, 
Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 2 Chron- 
icles, Ezra, Esther, Job, Proverbs, Ecclesiastes, Song of Solomon, 
Lamentations, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Nahum, 
Habakkuk, Zephaniah, Haggai, Zechariah, nor in Malachi. 

The same phrase occurs in the New Testament eighteen times. 
Once in Galatians, once in Philippians, once in 1 Timothy, once in 
2 Timothy, twice in Hebrews, and twelve times in Revelation. It 
is not found in Matthew, Mark, Luke, John, Acts, Romans, 1 and 
2 Corinthians, Ephesians, Colossians, 1 and 2 Thessalonians, Titus, 
Philemon, James, 1 and 2 Peter, 1, 2 and 3 John, nor in Jude. 
10 



110 



SCRIPTURE TERMS EXPRESSING DURATION. 



The words eternal, everlasting, never, forever, and forever ana 
ever, are generally in the Old Testament translated from the He- 
brew olim. This word occurs in the Old Testament about four 
hundred and fifty-nine times. It is rendered once eternal, sixty 
times everlasting, two hundred and fifty-two times forever, four 
times ever, sixteen times never, fourteen times for evermore, twenty- 
two times forever and ever (where it occurs twice), once forever, 
even forever and ever (where it occurs three times), four times from 
everlasting to everlasting (where it occurs twice), twice world, once 
ivorld without end, twenty-two times perpetual, twenty-six times 
old, of old, of old time, in old time, ever of old, six times ancient, 
ancient times, five times alioay, always, twice never any more, once 
lasting, twice long, once long time, once continuance, once strip- 
ling, once young children, and once secret sins. 

The words everlasting, eternal, forever, fyc, in the New Testa- 
ment, are translated from the Greek words aion and aionios. Aion 
occurs in the Greek Testament one hundred and twenty-eight times. 
' Sixty-six times in the singular, and sixty-two times in the plural 
number. In the common English version it is rendered seventy- N 
two times ever, twice eternal, thirty-six times world, seven times 
never, three times evermore, twice worlds, twice ages, once course, 
once ivorld without end (where it occurs twice), and in two instances 
it is passed over without any word affixed as a translation to it. 
Aionios occurs seventy-one times. It is rendered once ever, forty- 
two times eternal, three times world, and twenty-five times ever- 
lasting. 

When the Old Testament was translated from the Hebrew into 
the Greek language by the Seventy, the Hebrew word olim, when 
a noun, was rendered by the Greek word aion ; when an adjective, 
it was rendered by the word aionios. Olim, then, in Hebrew, and 
aion and aionios in Greek, are synonymous terms. The extent of 
duration, therefore, expressed by aion and aionios in the New Tes- 
tament, must be determined by the scripture usage of olim in the 
Old. 

We will now show that the words eternal, everlasting, forever, 
never, and forever and ever, translated from olim, are used in a 
limited sense. 



SCRIPTURE TERMS EXPRESSING DURATION. 



Ill 



SECTION II. 

Passages in which the words Eternal, Everlasting, Forever, &c. ar 
evidently used in a limited sense. 

Eternal. — Isaiah 60: 15. Whereas thou (the Jews) hast been for- 
saken and hated, so that no man went through thee, I will make thee an 
eternal excellency, a joy of many generations. 

Everlasting. — Gen. 17 : 7, 8. And I will establish my covenant be- 
tween me and thee, and thy seed after thee, in their generations, for an 
everlasting covenant ; to be a God unto thee, and to thy seed after thee. 
And I will give unto thee, and to thy seed after thee, the land wherein thou 
art a stranger, all the land of Canaan, for an everlasting possession \ and 
I will be their God. 

Verse 13. And my covenant shall be in your flesh for an everlasting 
covenant. 

Gen. 48 : 4. And will give this land (Canaan) to thy (Jacob's) seed 
after thee, for an everlasting possession. 

Gen. 49 : 26. The blessings of thy (Joseph's) father (Jacob) have pre- 
vailed above the blessings of my progenitors, unto the utmost bound of the 
everlasting hills. 

Exodus 40 : 15. And thou shalt anoint them (Aaron's sons) as thou 
didst anoint their father, that they may minister unto me in the priest's 
office ; for their anointing shall surely be an everlasting priesthood through- 
out their generations. 

Lev. 16 : 34. And this shall be an everlasting statute unto you, to make 
an atonement for the children of Israel for all their sins once a year. 

Numb. 25 : 13. And he (Phinehas) shall have it, and his seed after him, 
even the covenant of an everlasting priesthood. 

Ps. 24 : 7. Lift up your heads, 0 ye gates ; and be ye lifted up, ye 
everlasting doors. 

Hab. 3 : 6. And the everlasting mountains were scattered, the perpetual 
hills did bow. See also Ps. 105 : 10 ; 2 Sam. 23 : 5 ; 1 Chron. 16 : 17 ; 
Isa. 24 : 5. 

Forever. — Deut. 15 : 17. Thou shalt take an awl and thrust it through 
his ear unto the door, and he shall be thy servant fore ver. See also Ex. 
21 : 6. 

1 Sam. 1 : 22. I (the mother of Samuel) will not go up until the child 
(Samuel) be weaned, and then I will bring him, that he may appear before 
the Lord, and abide there for ever. 

1 Sam. 27 : 12. And Achish believed David, saying, He hath made his 
people Israel utterly to abhor him ; therefore he shall be my servant 
forever. 

Lev. 25 : 46. They (the children of strangers) shall be your (the Jews) 
bondmen forever. 

2 Kings 5 : 27. The leprosy, therefore, of Naaman shall cleave unto 
thee (Gehazi), and unto thy seed forever. 

Job 41 : 4. Wilt thou take him (the leviathan) for a servant forever ? t 
1 Kings 1 : 31. Let my lord king David live forever. 
Neh. 2 : 3. Let the king lixe forever. 

Dan. 2:4. 0, king, live forever. See also 3 : 9, 5 : 10 ; 6 : 6, 21. 



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SCRIPTURE TERMS EXPRESSING DURATION. 



Exodus 14 : 13. The Egyptians whom ye have seen to-day, ye shall see 
them again no move forever. 

Eccl. 1 : 4. The earth abideth forever. 

Ps. 104 : 5= Who laid the foundations of the earth, that they should 
not be removed forever. 

Ps. 78 : 69. He built his sanctuary like high palaces, like the earth 
which he hath established/brewer. 

Ezekiel 37 : 25. And they (the Jews) shall dwell in the land that I 
have given unto Jacob my servant, wherein your fathers have dwelt ; and 
they shall dwell therein, even they and their children, and their children's 
children, forever ; and my servant David shall be their prince/oreuer. 

Gen. 13 : 15. For all the land which thou (Abram) seest, to thee will I 
give it, and to thy seed forever. 

Exo. 32 : 13. And all this land that I have spoken of will I give unto 
your seed, and they shall inherit it forever. 

Josh. 14 : 9. Surely the land whereon thy feet have trodden shall be 
thine inheritance, and thy children's/brewer. 

1 Chron. 23 : 25. The Lord God of Israel hath given rest unto his 
people, that they may dwell in Jerusalem forever. 

Jer. 17 : 25. And this city (Jerusalem) shall remain forever. 

Ps. 48 : 8. God will establish it (Jerusalem) forever. 

Jer. 31 : 40. It (Jerusalem) shall not be plucked up, nor thrown down 
any more /brewer. 

1 Kings 8 : 13. I (Solomon) have surely built thee (God) a house to 
dwell in, a settled place for thee to abide in for ever. 

Numbers 10 : 8. And the sons of Aaron, the priests, shall blow with 
the trumpets ; and they shall be to you for an ordinance/brewer. 

Numbers 18 : 23. But the Levites shall do the service of the tabernacle 
of the (Congregation, and they shall bear their iniquity. It shall be a 
statute/brewer. 

1 Chron 28 : 4. Howbeit the Lord God of Israel chose me (David) be- 
fore all the house of my father to be a king over Israel fore ver. 

1 Kings 9 : 5. Then will I (God) establish the throne of thy (Solomon's) 
kingdom upon Israel for ever. 

Josh. 4 : 7. And these stones (the stones set up at Jordan) shall be for 
a memorial unto the children of Israel forever. 

Jonah 2 : 6. The earth with her bars was about me forever. 

Ps. 37 : 29. The righteous shall inherit the land, and dwell therein 
forever. 

Forever and ever. — Ps. 148: 5, 6. For he (God) commanded, and 
they (the hosts of heaven) were created. He hath also established them 
forever and ever. 

Isa. 30 : 8. Now go, write it (that the Jews were a rebellious people) 
before them in a table, and note it in a book, that it may be for the time to 
come, forever and ever. 

Isa. 34 : 10. It (the fire that was to burn the land of Idumea) shall 
not be quenched night nor day ; the smoke thereof shall go up forever : 
from generation to generation it shall lie waste : none shall pass through 
it forever and ever. 

Jer. 7 : 7. Then will I cause you to dwell in this place, in the land 
that I gave to your fathers, for ever and ever. 

Jer. 25 : 5. Turn ye again, now, every one from his evil way, and every 
one from the evil of your doing, and dwell in the land that the Lord hath 
given unto you and to your fathers fo re ver and ever. 



SCRIPTURE TERMS EXPRESSING DURATION. 



113 



Never. — Lev. 6 : 13. The fire shall ever be burning upon the altar ; 
it shall never go out. 

2 Sam. 12 : 10. Now, therefore, the sword shall never depart from thine 
(David's) house. 

Judges 2:1. I will never break my covenant with you (the Jews). 

Joel 2 : 26, 27. And ye (the Jews) shall eat in plenty, and be satisfied, 
and praise the name of the Lord your God, that hath dealt wondrously 
with you : and my people shall never be ashamed. And ye shall know 
that I am in the midst of Israel, and that I am the Lord your God, and 
none else : and my people shall never be ashamed. 

Jer. 33 : 17. For thus saith the Lord, David shall never want a man 
to sit upon the throne of the house of Israel. 

Ezek. 1G : 63. That thou (the Jews) mayest remember, and be con- 
founded, and never open thy mouth any more because of thy shame. 

Amos 8 : 14. They that swear by the sin of Samaria, and say, Thy 
God, 0 Dan, liveth ; and, The manner of Beer-sheba liveth ; even they 
shall fall, and never rise up again. 

HabT 1 : 4. The law is slacked, and judgment doth never go forth. 

To this list of passages, wherein the words everlasting, forever, 
&c, are obviously used in a limited sense, many more might be 
added. In these texts we see the word eternal applied to the 
excellency which God was to bestow upon the Jewish people. We 
see the word everlasting applied to God's covenant with the J ews ; 
to the priesthood of Aaron ; to the statutes of Moses ; to the time 
the Jews were to possess the land of Canaan ; to the mountains and 
hills ; and to the doors of the Jewish temple. We see the word 
forever applied to the duration of a man's earthly existence ; to the 
time a child was to abide in the temple ; to the continuance of 
'Gehazi's leprosy; to the duration of the life of David; to the dura- 
tion of a king's life ; to the duration of the earth ; to the time the 
J ews were to possess the land of Canaan ; to the time they were to 
dwell in Jerusalem ; to the time a servant was to abide with his 
master ; to the time Jerusalem was to remain a city ; to the dura- 
tion of the Jewish temple ; to the laws and ordinances of Moses ; to 
the time David was to be king over Israel ; to the throne of Solo- 
mon ; to the stones that were set up at Jordan; to the time the 
righteous were to inhabit the earth ; and to the time Jonah was in 
the fish's belly. We find the phrase forever and ever applied to 
the hosts of heaven, or the sun, moon, and stars ; to a writing con- 
tained in a book ; to the smoke that went up from the burning land 
of Idumea ; and to the time the Jews were to dwell in Judea. We 
find the word never applied to the time the fire was to burn on the 
Jewish altar ; to the time the sword was to remain in the house of 
David ; to God's covenant with the Jews ; to the time the Jews 
10* 



114 



SCRIPTURE TERMS EXPRESSING DURATION. 



should not experience shame ; to the time the house of David was 
to reign over Israel ; to the time the J ews were not to open their 
mouths because of their shame ; to the time those who fell by death 
should remain in their fallen state ; and to the time judgment was 
not executed. 

But the external excellency of the Jews is taken from them ; the 
law covenant is abolished ; the priesthood of Aaron and his sons has 
ceased ; the ordinances, and laws, and statutes of Moses are abro- 
gated ; the Jews have long since been dispossessed of the land of 
Canaan, have been driven from Judea, and God has brought upon 
them a reproach and a shame ; the man to the duration of whose 
life the word forever was applied is dead ; David is dead, and has 
ceased to reign over Israel ; the throne of Solomon no longer exists ; 
the Jewish temple is demolished, and J erusalem has been over- 
thrown, so that there is not left " one stone upon another ;" the 
servants of the Jews have been freed from their masters ; Cehazi is 
dead, and no one believes he carried his leprosy with him into the 
future world ; the stones that were set up at Jordan have been 
removed, and the smoke that went up from the burning land of 
Idumea has ceased to ascend ; the righteous do not inherit the earth 
endlessly, and no one believes that the mountains and hills, as such, 
are indestructible; the fire that burnt on the Jewish altar has long 
since ceased to burn ; judgment has been executed ; and no Christian 
believes that those who fall by death will never be awakened from 
their slumbers. Now, as these words are used in this limited sense 
in the Scriptures, why should it be supposed that they express end- 
less duration when applied to punishment ? 

These words are applied to punishment in the Old Testament 
eight times only. In the New Testament they are applied to 
punishment twelve times. So that these words are applied to 
punishment only twenty times in the whole Bible. In the next 
Section we shall examine all the passages where they are thus 
applied. 



SCRIPTURE TERMS EXPRESSING DURATION. 115 



SECTION III. 

Examination of all the passages in the Bible where the words Eternal, 
Everlasting, Forever, and Forever and ever, are applied to punish- 
ment. 

1. Job 20 : 5 — 7. The triumphing of the wicked is short, and the joy 
of the hypocrite but for a moment. Though his excellency mount up to the 
heavens, and his head reach unto the clouds, yet he shall perish forever. 

This passage needs no comment to show that it lias no reference 
to punishment in a future world. It is only necessary to examine 
the connection in which it is found to see that it refers to temporal 
destruction. " Yet he shall perish forever, like his own dung ; 

they which have seen him shall say, Where is he ? His 

bones are full of the sins of his youth, which shall lie down with 
him in the dust." 

2. Ps. 9 : 5. Thou hast rebuked the heathen, thou hast destroyed the 
wicked, thou hast put out their name forever and ever. 

This and the text just considered, if we allow them to have 
reference to a future world, prove not the endless suffering or 
misery of the persons spoken of, but their absolute and entire 
annihilation. It is not said they should be endlessly miserable ; on 
the contrary, in the text now under consideration, the punishment 
of the persons named is said to have been already accomplished. 
" Thou hast destroyed the wicked, thou hast put out their name," 
&c. Undoubtedly referring to the Canaanitish nations which God 
destroyed from off the face of the earth, so that their names should 
be known no more on earth forever. Indeed, the connection shows 
this. See the whole Psalm. 

3. Isa. 33 : 14. The sinners in Zion are afraid ; fearfulness hath sur- 
prised the hypocrites. Who among us shall dwell with devouring fire ? 
Who among us shall dwell with everlasting burnings ? 

The context of this passage shows that God was speaking of his 
temporal judgments on earth ; and that these judgments are repre- 
sented under the figure of fire. " The earth mourneth and lan- 
guished ; Lebanon is ashamed and hewn down ; Sharon is like a 
wilderness ; and Bashan and Carmel shake off their fruits. Now 
will I rise, saith the Lord ; now will I be exalted ; now will I lift 
up myself. Ye shall conceive chaff; ye shall bring forth stubble 



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SCRIPTURE TERMS EXPRESSING DURATION. 



your breath as fire shall devour you ; and the people shall be as the 
burnings of lime ; as thorns cut up shall they be burned in the fire. 
Hear, ye that are far off, what I have done ; and ye that are near 
acknowledge my might." See verses 9 — 13. Then comes in the 
passage under consideration. Who then were to dwell with " ever- 
lasting burnings?" ".He that walketh righteously, and speaketh 
•uprightly ; he that despiseth the gain of oppression, that shaketh 
(lis hands from holding of bribes, that stoppeth his ears from hear- 
ing of blood, and shutteth his eyes from seeing evil." See verse 
15. These, then, were to dwell amid the devouring fire of God's 
judgments, and dwell safely. They were not to be injured by those 
fires and judgments which made the "sinners in Zion afraid," and 
which surprised the hypocrites with " fearfulness." There is a 
possibility, then, of a person's dwelling with devouring fire, yea, 
with " everlasting burnings," in the scripture sense of these phrases, 
and being entirely unharmed and uninjured. We pity the man 
who can see in this text the least proof of the doctrine of endless 
punishment. 

4. Jer. 17:4. For ye have kindled a fire in mine anger, which shall 
burn forever. 

The prophet is speaking of Judah, and the punishment of Judah. 
He does not say the anger of God should burn against them through 
the endless ages of eternity, nor in a future state of existence ; on 
the contrary, the connection shows that this punishment was of a 
temporal nature. " And thou even thyself shalt discontinue from 
thine heritage that I gave thee ; and I will cause thee to serve thine 
enemies in the land which thou knowest not ; for ye have kindled 
a fire in mine anger, which shall burn forever." 

5. Jer. 23 : 40. And I will bring an everlasting reproach upon you, 
and a perpetual shame, which shall not be forgotten. Compare Jer 20 : 11. 

Here, again, it is evident that the Jewish people are spoken of. 
God does not say they should suffer this reproach and shame in a 
future world, nor that they should be made endlessly miserable ; 
nor does any Christian believe that the entire Jewish people are to 
suffer endless punishment. Few will dispute that this text relates 
to the temporal punishment of the Jews. The connection makes 
this perfectly plain. God, after having spoken of the great wicked- 
ness of the Jews, says, " Therefore I, even I, will utterly forget you, 



SCRIPTURE TERMS EXPRESSING DURATION. 



117 



and I will forsake you, and the city that I gave you and your 
fathers, anl cast you out of my presence; and I will bring an 
everlasting reproach upon you, and a perpetual shame, which shall 
not be forgotten." For the meaning of the phrase, " Presence of 
God," see Chapter XIV. 

6. Mai. 1 : 4. The people against whom the Lord hath indignation for- 
ever. 

Here, again, it is evident from the context that God's temporal 
judgments are referred to. It is not said the Lord will be indig- 
nant against these people, but " the Lord hath indignation" — that 
is, they were a people against whom, as a people or nation, the Lord 
had always been indignant. The people spoken of are the Edomites, 
who had been, the enemies and persecutors of the Jews, for which 
God had overthrown or destroyed them. " Whereas Edom saith. 
We are impoverished, but we will return and build the desolate 
places ; thus saith the Lord of hosts, They shall build, but I will 
throw down ; and they shall call them The border of wickedness, 
and The people against whom the Lord hath indignation forever." 
Further comment on this text is unnecessary. 

7. Dan. 12:2. And many of them that sleep in the dust of the earth 
shall awake, some to everlasting life, and some to shame and everlasting 
contempt. 

This text was once regarded by the great majority of Christians 
as proof, not only of punishment in a future world, but of the end- 
less continuance of that punishment ; but, by the great majority of 
intelligent Christians, this idea is now abandoned. We doubt 
whether any intelligent, respectable clergyman of any denomination 
would dare to hazard his reputation on the assertion that the text 
has any relation to the concerns of another world. If there is any 
such one, we are very certain he cannot be induced to manifest his 
sincerity by going before a public, audience and defending such an 
opinion against the attacks of a respectable opponent. But there 
may be some who are honestly of the opinion just referred to ; and 
for the benefit of such as may chance to read this book, we will give 
the text an examination. 

The first question to be settled is, Is Daniel here speaking of an 
event which is yet future ? If the view which has commonly been 
entertained of the text be correct, he certainly must be ; for it has 



118 



SCRIPTURE TERMS EXPRESSING DURATION. 



been supposed that lie is speaking of the literal resurrection from 
death, and certainly this has not yet taken place. But it must be 
allowed that Daniel knew as much concerning the time for the ful- 
filment of his predictions as any person living at the present day 
can be supposed to know. His own testimony concerning the time, 
then, will not be disputed. Well, when then does Daniel say his 
prediction should be fulfilled ? The twelfth chapter commences 
thus : — " And at that time." At what time ? Evidently the time 
spoken of in the preceding chapter. Well, in the eleventh chapter, 
he speaks of the " abomination that maketh desolate." See verse 
31. And Christ, in his discourse concerning the destruction of 
Jerusalem, contained in the 24th and 25th chapters of Matthew, 
fixes upon that event as the time for the fulfilment of what Daniel 
had spoken concerning the abomination of desolation. " When ye 
(the disciples), therefore, shall see the abomination of desolation, 
spoken of by Daniel the prophet, stand in the holy place, then let 
them which be in Judea flee to the mountains." See Matt. 24 : 
15, 16. Compare Luke 21 : 20, 21, " And when ye shall see 
J erusalem compassed with armies, then know that the desolation 
thereof is nigh. Then let them which are in Judea flee to the 
mountains." In these passages our Lord addresses his disciples as 
if he expected they would live to see this " abomination of desola- 
tion ;" and it is also plain that this " abomination of desolation" 
was the Roman army which destroyed Jerusalem. Again, Daniel, 
in the 11th, and also in the 12th chapter, speaks of the " time of 
the end''' What end was this ? " Evidently the end of the world," 
say some. We reply — Daniel says not a word in his whole book 
about the end of the world. The phrase " end of the world " does 
not occur in his writings. What end then was this, and when was it 
to take place ? See Dan. 12 : 4 — 7. " But thou, 0 Daniel, shut up 
the words, and seal the book, even to the time of the end : many 
shall run to and fro, and knowledge shall be increased. Then I 
Daniel looked, and behold, there stood other two, the one on tlii3 
side of the bank of the river, and the other on that side of the bank 
of the river. And one said to the man clothed in linen, which was 
upon the waters of the river, How long shall it be to the end of 
these wonders ? And I heard the man clothed in linen, which was 
upon the waters of the river, when he held up his right hand and 
left hand unto heaven, and sware by him that liveth forever and 



SCRIPTURE TERMS EXPRESSING DURATION. 



119 



ever, that it shall be for a time, times, and a half ; and when lie 
shall have accomplished to scatter the power of the holy people, all 
these things shall be finished." Our Lord, in the 24th chapter 
of Matthew, speaks of the same " end." " And ye shall hear of 
wars, and rumors of wars ; see that ye be not troubled ; for all these 

things must come to pass, but the end is not yet And 

this gospel of the kingdom shall be preached in all the world, for a 
witness unto all nations ; and then shall the end come." Both 
Daniel and Christ are here speaking, not of the end of the material 
world, but of the end of the Mosaic or legal dispensation ; and this 
was brought to a close or end, finally and effectually, when God 
" accomplished to scatter the .power of the holy people or, when 
the temple and holy city were demolished, and the Jews led cap- 
tives among all nations. Once more. In the verse preceding the 
passage under consideration, Daniel says : " And at that time shall 
Michael stand up, the great prince which standeth for the children 
of thy people ; and there shall be a time of trouble, such as there 
never was since there was a nation even to that same time." Our 
Lord quotes these very words, and applies them to the destruction 
of Jerusalem. " For then shall be great tribulation, such as was 
not since the beginning of the world to this time, no, nor ever shall 
be." See Matt. 24: 21. But Daniel adds, "And at that time 
thy people shall be delivered every one that shall be found within 
the book." Our Lord, when speaking of the destruction of Jeru- 
salem, says, " But he that shall endure unto the end, the same shall 
be saved." Accordingly, not one Christian perished in that de- 
struction. All who were " found written in the book " of life were 
saved, i. e., delivered in that awful and tremendous calamity which 
came upon the Jews. It is plain, therefore, that both Daniel and 
Jesus apply the prediction contained in the 12th chapter of Daniel 
to the destruction of Jerusalem; and both of them considered it 
fulfilled at the time of, and in, that event. Those who apply it to a 
literal resurrection, or to the concerns of another world, or to any 
event which is yet future, must admit that both Jesus and Daniel 
were mistaken. 

If this text relates to the literal resurrection, and teaches the 
punishment of a portion of mankind in a future world, one thing is 
certain : it is no proof of the doctrine of endless punishment 
1 But," says the objector, " does it not say ' some shall awake to 



120 



SCRIPTURE TEEMS EXPRESSING DURATION. 



shame and everlasting contempt ? "' Yes ; but have we not shown 
that the word everlasting is frequently employed in the Scriptures 
in a limited sense ? And have we not shown that it is even applied 
to punishment, when it is perfectly obvious that only a limited pun- 
ishment is intended ? Besides, how can it be believed that Daniel 
intended to teach here the doctrine of never-ending woe, pain and 
misery, and yet applied to this misery the comparatively light terms 
" shame and contempt ? " Why, if he intended to teach this doc- 
trine, did he not say, as those who believe this doctrine in our 
day would say, under the same circumstances, " Some shall awake 
to appear before God in judgment, and to be consigned to the 
torments of a never-ending hell ? " or. " Some shall awake to expe- 
rience endless misery and undying agony ? " Again, if Daniel 
refers here to the literal resurrection, why does he limit that resur- 
rection to a certain number ? He does not say " all that sleep in 
the dust of the earth shall awake," but " many of them that sleep 
in the dust of the earth shall awake." This certainly implies that 
all were not to awake, or that some would not awake. Upon the 
supposition that he refers to the literal resurrection, we see no way 
to account for this ; but, if our view of it is correct, all this is per- 
fectly plain. Once more. If Daniel here teaches the doctrine of 
endless punishment in a future state of existence, another thing is 
very certain : he is the only Old Testament writer who does teach 
it. If this text teaches it, it is the only text in the Old Testament 
that does teach any such thing.- Now, is it reasonable To suppose 
that the Old Testament Scriptures were designed to teach so 
important a doctrine as this, and yet that it should not be mentioned 
but in one single book, and in only one single passage even in that 
book, and that book the twenty-seventh one of a collection of thirty- 
nine, and that passage in the very last ehapter of that book ? Can 
it be supposed that the Old Testament writers believed in such a 
doctrine, and yet that only one of them, and he the fourteenth in a 
list of twenty-eight, should say anything about it ; and he • only 
mention it once, and then in the very last chapter of his book ? 
Certainly, these are absurdities so glaring that we greatly marvel 
that they should ever have been overlooked. 

But it may be asked, " What, then, is meant by 1 them which 
sleep in the dust of the earth ? ' " We answer : the terms sleep, 
dust, death, &c, are frequently employed in the Scriptures to 



SCRIPTURE TERMS EXPRESSING DURATION. 



121 



express spiritual sloth, lethargy, indifference; moral and religious 
inactivity ; insensibility to the claims of duty, and a feeling of secur- 
ity against the consequences of such things. See Job 42 : 6 ; 
Nahum 8: 18; Psalms 44: 25; Isa. 25: 12, 26: 5,29: 10, 
47 : 1, 51 : 17, 52 : 2 ; 1 Cor. 15 : 34 ; 1 Tim. 5:6; Kev. 3 : 1. 
This text was spoken in reference to the Jewish people, who, at the 
time of the coming of the Messiah, were in a low, miserable, and 
degraded condition. They were morally and spiritually dead. The 
voice of Jesus was to rouse them from their slumbers. The judg- 
ments of God were to awaken them from their lethargy ; and some 

— that is, the remnant that was to be saved, those whose names 
were found written in the book of life — were to come forth to the 
enjoyment of the blessings and privileges of the Messiah's reign ; 
while others — that is, those whom God had given over to hardness 
of heart and unbelief — were to be aroused only to relapse, or fall 
back into a more miserable and degraded condition than before. For 
an explanation of the phrase " everlasting life," see Chapter XVI. 

We will close the examination of this text with the following 
brief extract. "It is agreeable to fact, that, on the day of Pente 
cost, three thousand Jews awoke to the everlasting life imparted by 
the gospel, by believing in Jesus. Such, also, was the case with mul- 
titudes more of them, as the history of the Acts of the Apostle3 
shows. Though the spirit of slumber had seized the Jewish nation, 

— though they had eyes, and saw not, and ears, but heard not, — yet 
the apostle declares that there was a remnant according to the election 
of grace. See llomans 11. This part awoke to everlasting life, or 
entered into the everlasting kingdom of Christ, and had peace and 
joy in believing. They heard the voice of the Son of God, and 
lived. See John 5 : 21, 25, and 28, 29. Compare Eph. 5 : 14. 
The rest slept on till the wrath of God came upon them to the 
uttermost. They all at last awoke, but it was to shame and ever- 
lasting contempt, in being dispersed among all nations, and they 
have become a by word and an hissing even unto this day. Jere- 
miah, in chap. 23 : 39, 40, predicted this very punishment, and 
calls it an 1 everlasting reproach, and a perpetual shame? " — See 
Balfou? 's Second Inquiry. 

Our Lord, in John 5 : 28, 29, evidently has allusion to the same 
time, and to the same events. " Marvel not at this ; for the hour 
is coming, in the which all that are in the graves shall hear his 
11 



122 



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voice, and shall come forth ; they that have done good, unto the 
resurrection of life, and they that have done evil, unto the resurrec- 
tion of damnation." It has been supposed by many that this passage 
- refers to the literal resurrection of mankind from natural death. 
But to this view of the text we oppose the following objections : 
1. It is inconsistent with the general theory of those who advocate 
this opinion. They maintain that, subsequently to the general 
resurrection, there is to be a day of general judgment. But this 
text says not a word about a judgment after the resurrection spoken" 
of. On the contrary, those who were in the graves were to come 
forth, some " to the resurrection of life" and some " to the resur- 
rection of damnation." That is, they were to come forth to a 
state and condition to which they had been adjudged previously to 
the resurrection spoken of. 2. In those passages of the New Tes- 
tament which obviously relate to the resurrection from natural 
death, nothing is said about a retribution to follow that resurrection. 
See fifteenth chap, of 1 Cor., and 1 Thess. 4 : 13 — 18. This is an 
important fact, and one which ought constantly to be borne in mind. 
3. It is not said in this text that all who were in their graves were 
to come forth, but all who are in the grams. That is, as we have 
seen above, in the graves of sin, in a low and degraded condition, 
represented under the figure of their being dead, and in the burial- 
places of the dead. 4. The word here rendered graves is not hades, 
but it is a word which signifies tombs, sepulchres, or the literal 
burial-places of the dead. Now, whenever the resurrection of man- 
kind from natural death is spoken of in the New Testament, it is 
spoken of as a resurrection from hades, or from the state of death. 
It is never spoken of as a resurrection from the tombs, sepulchres, 
or literal graves. 5. The wicked are frequently represented in the 
New Testament as being lost, dead, &c, when nothing more than 
moral death is intended. John 5 : 25, " Verily, verily, I say unto 
you, The hour is coming, and now is, when the dead shall hear the 
voice of the Son of God ; and they that hear shall live" Luke 
15 : 24, " For this my son was dead, and is alive again ; he was 
lost, and is found." Eph. 3 : 14, " Awake, thou that sleepest, and 
arise from the dead, and Christ shall give thee light." 1 Tim. 
5 : 6, " But she that liveth in pleasure is dead while she liveth." 
To be delivered from this state of moral death, is to experience a 
resurrection to life. Eph. 2 : 1, " And you hath he quickened, who 



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were dead in trespasses and sins." John 5 : 21, 24, " For as the 
Father raiseth up the dead and quickeneth them ; even so the Son 
quickeneth whom he will. Verily, verily, I say unto you, He that 
heareth my word, and believeth on him that sent me, hath everlast 
ing life, and shall not come into condemnation ; but is passed 
from death unto life" In the Old Testament, the wicked Jews 
are represented as not only dead, but as buried and in their graves'. 
And their being raised from the degraded condition which they 
were in is represented under the figure of their coming up out of 
their graves. Ezek. 37 : 12, 13, 14, " 0 my people, I will open 
your graves, and cause you to come up out of your graves, and 
bring you into the land of Israel. And ye shall know that I am 
the Lord, when I have opened your graves, 0 my people, and 
brought you up out of your graves, and shall put my spirit in you, 
and ye shall live, and I will place you in your own land" This 
language was spoken of the Jews at the time of 'their captivity in 
Babylon. The Jews, in the time of our Saviour, were placed in 
similar circumstances to those of their fathers, to whom the language 
of Ezekiel was applied. There can be no doubt that Jesus, in J ohn 
5 : 28, 29, had his eye on the passage in Daniel which we have 
just considered, and borrowed his language partly from that and 
partly from the passage in Ezekiel. If, therefore, the language of 
the New Testament is to be explained by the use of the same or 
similar language in the Old, then it must be perfectly plain that this 
passage in John has been generally misunderstood, and that it must 
be applied to the same time and events as the passage in Daniel. 

We now come to those passages in the New Testament in which 
the terms everlasting, forever, &c, are applied to punishment. The 
first that presents itself is, 

8". Matt. 18 : 8. Wherefore, if thy hand or thy foot offend thee, cut 
them off, and cast them from thee : it is better for thee to enter into life 
halt or maimed, rather than, having two hands, or two feet, to be cast into 
everlasting fire. 

This language was addressed by our Lord to his own immediate 
disciples. In the very outset of our examination of this text we 
inquire, What evidence is there that it has any reference to another 
world ? Certainly there is not a particle of evidence of this kind. 
If it be asked, " How could the fire here spoken of be everlasting, 
unless it is to burn in eternity ? " we answer by asking, How could 



124 SCRIPTURE TERMS EXPRESSING DURATION. 



the fire burn on the Jewish altar forever, unless it burns in eternity * 
How could the Jews hold the land of Canaan for an everlasting 
possession, unless they possess it in eternity ? And ho w could an 
everlasting reproach and a perpetual shame be experienced by the 
jews, unless they experience it in eternity ? Again, how can the 
gospel of Christ be called the everlasting gospel, unless it will be 
preached in eternity ? And how could the disciples of Christ be 
said to have everlasting life while living in this world ? If the 
reader will consult Chapter X. of this book, "On the scripture 
usage of the term fire, and the phrases everlasting and eternal fire," 
he will see that the term fire is frequently employed to represent 
God's temporal judgments on men in this world, and that it is not 
once used to represent punishment in a future state of existence. 
The " everlasting fire " spoken of in this text is, in verse nine, 
called " hell or Gehenna fire." We have shown that the word 
Gehenna signifies the valley of Hinnom, and that this valley was 
used by the ancient prophets, and by Jesus Christ, as an emblem 
of that awful calamity, or judgment, which came on the unbelieving 
Jews. See Chapter I. of this book. Now, the obvious meaning of 
the text is this : that, if the disciples suffered anything whatever 
to draw them from their attachment to their Master, so that they 
renounced the faith of Jesus, and went back to the unbelieving 
Jews, they should be involved in that judgment which is here repre- 
sented under the figure of fire, and which destroyed the lives of 
millions of the Jews, and doomed the rest to pine away in captivity 
and in despair. It was, therefore, better for the disciples to suffer 
some temporary deprivations, some losses and crosses, and inherit 
the blessings of the Messiah's reign, than to refuse to do this and be 
overwhelmed with the Jews in one common ruin. 

9. Matt. 25 : 41. Then shall he say also unto them on the left hand, 
Depart from me, ye cursed, into everlasting fire, prepared for the devil and 
his angels. 

The " everlasting fire " here is the same spoken of in the passage 
we have just been considering. The remarks on it there are equally 
applicable here. If it is asked, " What is meant here by the ' devil 
and his angels ? ' " we answer : We have shown, in Section II. of 
this book, on the " Bible doctrine concerning the devil," that the 
word devil is not used in the Bible to signify a fallen angel, nor a 
personal evil spirit ; but that it is used to signify an enemy, an 



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opposer, an accuser, &c. It is used here to signify the unbelieving 
Jews, who were the enemies of Christ, and opposers of his religion. 
The word angel signifies a messenger, either good or bad, and is just 
as applicable to human as spiritual beings. It is used here to sig- 
nify those who were acting under the influence or direction of the 
unbelieving Jews. Such were their messengers, or emissaries. It 
probably signifies the Gentile converts to Judaism, who are acknowl- 
edged to have been even more violent, persecuting, and bitter in 
their opposition to the gospel, than the Jews themselves. But this 
will be made more plain in our remarks on the next passage. 

10. Matt. 25 : 46. And these shall go away into everlasting punish- 
ment : but the righteous into life eternal. 

There is not a passage in the Bible that is more frequently 
quoted, or more confidently relied on for proof of the doctrine of 
endless punishment, than this. We suppose that, if the believers in 
this doctrine can be satisfied that it is not taught in this text, they 
will be willing to concede that it is not taught in the Bible. Let 
us, therefore, give it a fair, and careful, and candid investigation. 

The text forms the conclusion of the celebrated parable of the 
sheep and goats. The first question to be considered is, Does this 
parable have any relation to the concerns of another world ? If this 
question is answered in the affirmative, then the following inferences 
are perfectly plain and undeniable : 1. Calvinism, or the doctrine 
of election and reprobation, is false. It is not said to those who 
were placed on the right hand, " Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the foundation of the 
world ; for God out of his mere good pleasure was pleased to elect 
you to the enjoyment of his favor and everlasting life." Nor is it 
said to those on the left hand, " Depart, ye cursed, &c, for God was 
pleased to pass you by, and foreordain you to everlasting wrath." 
No. Those on the right hand were placed there because their works 
or deeds had been good, and those on the left because their ivorks 
had not been good. 2. It is equally undeniable that mankind are 
not to be admitted into heaven because they have exercised faith in 
the gospel while on earth, nor because they have been born again, 
nor because they have experienced any miraculous change of nature 
whatever, nor because they have made a profession of religion, nor 
because they have joined any particular church. Nor are mankind 
11* 



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SCRIPTURE TERMS EXPRESSING DURATION. 



to be excluded from heaven, and to go to hell, because they have 
not been born again, nor exercised faith in the gospel, nor experi- 
enced a radical change of nature, nor made a profession of religion 
nor joined a particular church. No. They are to go to heaven 
because their works have been good. And some are to be excluded, 
and go to hell, because their works have not been good. 3. Man- 
kind are not to be saved by grace, nor is immortality and endless 
enjoyment in a future state the gift of God ; but these things are 
conferred as the reward of merit. The King says to those on the 
right hand, " Come, ye blessed of my Father, inherit the kingdom, 
&c.,for I was an hungered, and ye gave me meat . I was thirsty, 
and ye gave me drink : I was a stranger, and ye took me in : 
naked, and ye clothed me : I was sick, and ye visited me : I was 
in prison, and ye came unto me." And to those on the left hand 
he says, " Depart from me, ye cursed, &c.,for I was an hungered, 
and ye gave me no meat : I was thirsty, and ye gave me no drink : 
I was a stranger, and ye took me not in : naked, and ye clothed me 
not : sick and in prison, and ye visited me not." And when those 
on the right hand inquire when they had done these good deeds, the 
King answers, " Inasmuch as ye have done it unto one of the least 
of these my brethren, ye have done it unto me." When those on 
the left ask when they had neglected to perform these duties, the 
King answers, " Inasmuch as ye did it not to one of the least 
of these, ye did it not to me." Hence it is plain, that if this par- 
able is to be applied to a future judgment, and the concerns of 
another world, it overthrows the whole scheme of gospel grace, and 
converts that which is the " gift of God, not of works lest any man 
should boast" into a reward which is an equivalent for our good 
works. 

But that this parable has no relation to the concerns of another ' 
world, is evident from the following considerations : 

1. The 24:th and 25th chapters of Matthew evidently form one 
continued discourse, ivhich was delivered by our Lord in answer 
to a question put to him by his disciples in relation to the time of 
his coming, and the destruction of Jerusalem. The 24th chapter 
commences thus : " And Jesus went out, and departed from the 
temple : and his disciples came to him for to show him the buildings 
of the temple. And Jesus said unto them, See ye not all these 
things ? Verily I say unto you, There shall not be left here one 1 



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127 



stone upon another that shall not be thrown down. And as he sat 
upon the Mount of Olives, the disciples came unto him privately, 
saying, Tell us, when shall these things be ? and what shall be the 
sign of thy coming, and of the end of the world ? " The phrase 
" end of the world," here, is what has led many to conclude that 
our Lord blends with the subject of the destruction of Jerusalem 
the subject of the destruction of the material world. But this is 
a very great mistake. The word which is rendered world here, is 
not " kosmos," a word which signifies the material world, but 
" aion," a word which is expressive of duration, and not of sub- 
stance, and which signifies an age or dispensation. Hence, Camp- 
bell, Clarke, Wakefield, Whitby, Thomas Newton, and others, 
render this phrase, " the conclusion of the age," " the conclusion 
of this state," " the end of this age," or " the end of this dispen- 
sation." For a further explanation of this phrase, see Chapter IX. 
of this work. The question of the disciples then was, " What 
shall be the sign of thy coming, and of the end of the Mosaic or 
legal dispensation ? " But that the question of the disciples did not 
relate to the end of this material world, is further evident from the 
fact that neither Mark nor Luke, in their account of this discourse, 
say anything about the end of the world. This fact shows that 
they did not understand by this phrase what many understand by it 
in our day. Mark says, "And as he went out of the temple, one 
of his disciples saith unto him, Master, see what manner of stones 
and what buildings are here ! And Jesus answering, said unto 
him, Seest thou these great buildings ? there shall not be left one 
stone upon another that shall not be thrown down. And as he sat 
upon the Mount of Olives over against the temple, Peter, and 
James, and John, and Andrew, asked him privately, Tell us when 
shall these things be ? and what shall be the sign when all these 
things shall be fulfilled ? " Mark 13 : 1, 3, 4. Luke says, " And 
as some spake of the temple, how it was adorned with goodly stones 
and gifts, he said, As for these things which ye behold, the days 
will come in the which there shall not be left one stone upon an- 
other that shall not be thrown down. And they asked him, saying, 
Master, but when shall these things be ? and what sign will there 
be when these things shall come to pass ? " Luke 21 . 5 — 7. It 
is evident, from these quotations, that the disciples understood our 
Lord's discourse to relate solely and entirely to the destruction of 



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the temple and city of J erusalem. In both these chapters our Lord 
speaks particularly and frequently of his coming. He mentions it 
ten times in the 24th, and six times in the 25th. See Matt.. 24 : 
3, 27, 30, 37, 39, 42, 46, 48, 50, and 25 : 6, 10, 13, 19, 27, 81. 
But he gives no hint, or intimation whatever, that the coming men- 
tioned in the 25th was any different in its nature, or was to take 
place at any different time than the coming spoken of in the 24th. 
Again, let it be borne in mind that the language of the 24th and 
25th chapters of Matthew, to whatever it may relate, was addressed 
by our Lord to his own immediate disciples, and in the hearing of 
no other persons. Now, our Lord, in both chapters, addresses the 
disciples as if he expected they would be alive when the events pre- 
dicted should take place. Matt. 24 : 6, " And ye shall hear of 
wars, and rumors of wars." Verse 15, " When ye, therefore, 
shall see the abomination of desolation." Verse 20, " But pray 
ye that your flight be not" in the winter." Verse 23, " Then, if any 
man shall say unto you" &c. Verse 33, " So likewise ye when ye 
shall see all these things" &c. Matt. -25 : 13, ""Watch, there- 
fore, for ye know neither the day nor the hour wherein the Son of 
Man cometh." Once more. The instructions which our Lord 
gives to his disciples are precisely the same in both chapters. In 
chapter 24 : 42, 44, he insists upon the duty of the disciples to be 
watchful. "Watch, therefore, for ye know not what hour your 
Lord doth come. Therefore, be ye also ready ; for in such an hour 
as ye think not the Son of Man cometh." In the 25th chapter he 
insists upon the same duty. The 1st to the 12th verse contains the 
parable of the wise and foolish virgins. The design of this parable 
is clearly seen from the moral which Christ himself draws from it. 
See verse 13. " Watch, therefore, for ye know neither the day nor 
the hour wherein the Son of Man cometh." In chapter 24 : 45, 
the duty of faithfulness is insisted on. " Who, then, is a faithful 
and wise servant, whom his lord hath made ruler over his house- 
hold, to give them meat in due season ? " The same duty is incul- 
cated in the 25th chapter. The 14th to the 30th verse contains 
the parable of the talents. Every one can see that this parable was 
designed to enforce the same duty of faithfulness. And, again, the 
consequences which our Lord states would follow according as the 
disciples were watchful and faithful, or not, are the same in both 
chapters. In chapter 24, from the 46th to the 51st verse, these 



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129 



consequences are clearly stated. " Blessed is that servant whom 
his lord, when he cometh, shall find so doing. Verily I say unto 
you, that he shall make him ruler over all his goods. But and if 
that evil servant shall say in his heart, My lord delayeth his com- 
ing, and shall begin to smite his fellow-servants, and to eat and 
drink with the drunken, the lord of that servant shall come in a 
day when he looketh not for him, and in an hour that he is not 
aware of, and shall cut him asunder, and appoint him his portion 
with the hypocrites ; there shall be weeping and gnashing of teeth." 
In the 25th chapter, from the 28th to the 30th verse, the same 
consequences are stated. " Take, therefore, the talent from him 
(the slothful servant), and give it unto him which hath ten talents. 
For unto every one that hath shall be given, and he shall have 
abundance ; but from him that hath not, shall be taken away even 
that which he hath. And cast ye the unprofitable servant into 
outer darkness ; there shall be weeping and gnashing of teeth." 
From the similarity of the instructions contained in both chapters, 
and the peculiarity of the style in the 25th, it is evident that what 
is contained in the 24th is put into a parabolic form in the 25th, 
and that the latter was designed to illustrate and enforce the same 
truths that are contained in the former. Lastly, that these two 
chapters form one connected discourse upon the same subject, is 
further evident from the fact that the 25th chapter commences with 
the word then. The word then refers to something which had been 
previously stated. " Then " — when ? What othertime could this 
refer to but the period which is clearly stated in the 24th chapter ? 
It is pretty generally acknowledged, at the present day, that the 
whole of the 24th chapter relates to the destruction of Jerusalem. 
If this be true, it clearly follows that the word then, with which 
the 25th chapter commences, shows conclusively that all that is con- 
tained in the 25th was to be fulfilled when Jerusalem should be 
destroyed. 

2. Another fact which shows that the parable of the sheep and 
goats has no relation to another world is, that not one word is said 
in the parable, nor in the 2-ith and %btk chapters of Matthew, 
about a resurrection. Now, it is thought by those who apply it to 
another world, that it relates to a judgment to take place in another 
world, and that this judgment is to take place immediately after the 
resurrection. How, then, is it to be accounted for that Christ, 



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throughout his whole discourse, was entirely silent respecting the 

resurrection ? 

3. " It is also a fact, that not one word is said in this parable, nor 
in the whole discourse with which it is connected, about a judg- 
ment in another world. Christ, to be sure, speaks about the gath- 
ering of the nations before him, but he does not say this gathering 
would take place after death, nor after the resurrection, nor in a 
future world. On the contrary, he affirms that it was to take place 
at the time of his coming. What time this was to be we shall see 
presently. 

4. Another important fact is, that although Mark and Luke 
have recorded the substance of what is contained in the 24th chap- 
ter yet neither of them have recorded what is contained in the 
2bth. This shows that in their estimation the 25th chapter was a 
mere amplification of the same subject that is treated upon in the 
24th. How can it be supposed, now, that Mark and Luke under- 
stood the 24th chapter to be on the subject of the destruction of 
Jerusalem, and the 25th on the subject of a future general judg- 
ment, to be followed by the endless happiness of a. portion of man- 
kind, and the endless misery of the rest ; and yet, that they should 
record the former and not the latter ? Can it be supposed, we ask, 
that they could attach so much importance to a subject of such 
comparatively little importance as the one, and none at all to a sub- 
ject of such vast, such infinite importance, as the other ? Such a 
supposition is absolutely inadmissible. 

Let us now more particularly examine the parable itself, and see 
if there is anything contained in it which would lead us to suppose 
that it refers to anything beyond the present world. The parable, 
then, commences thus : " When the Son of Man shall come in his 
glory, and all the holy angels with him, then shall he sit upon the 
throne of his glory : and before him shall be gathered all nations," 
&c. From this it is evident that everything contained in the par- 
able was to take place " when the Son of Man should come in his 
glory." Well, when was this coming to take place? This is an 
important question ; because on the answer to it depends the appli- 
cation of the whole parable. We presume it will not be disputed 
that Jesus knew as much about the time when he should make his 
appearance as any other person. Let us, then, appeal to his own 
testimony on this point. We have shown that the 24th and 25th 



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131 



chapters of Matthew form one connected discourse, and that the 
coming of Christ is frequently spoken of in both chapters. Well, 
is there anything said in either of these chapters respecting the 
time when this coming was to be ? We answer, that although J esus 
acknowledges that the precise day and hour were known to God 
only (see Matt. 24 : 36, Mark 13 : 32), yet he did know that it 
would take place within a certain period of time, and that period 
is clearly stated in both chapters. We have already shown that 
Christ addresses his disciples, in both chapters, as if his coming was 
to take place during their natural lives. But in the 24th chapter 
there is something even more definite than this. Our Lord says 
(see from the 29th to the 34th verses), " Immediately after the 
tribulation of those days (the days just preceding the destruction 
of Jerusalem) shall the sun be darkened, and the moon shall not 
give her light, and the stars shall fall from heaven, and the powers 
of the heavens shall be shaken ; and then shall appear the sig?i of 
the Son of Man in heaven : and then shall all the tribes of the 
earth mourn, and theysliall see the Son of Man coming in the 
clouds of heaven with power and great glory. And he shall send 
his angels with a great sound of a trumpet, and they shall gather 
together his elect from the four winds, from one end of heaven to 
the other. Now learn a parable of the fig-tree : When his branch 
is yet tender and putteth forth leaves, ye know that summer is nigh : 
bo likewise ye, when ye (the disciples) shall see all these things, 
know that it is near, even at the doors. Verily I say unto yoit, 
This generation shall not pass till all these things be fulfilled." 
Compare Mark 13 : 24 — 30, " But in those days, after that 
tribulation, the sun shall be darkened, and the moon shall not give 
her light, and the stars of heaven shall fall, and the powers that are 
in heaven shall be shaken. And then shall they see the Son of 
Man coming in the clouds, with great power and glory. And then 
shall he send his angels, and shall gather together his elect from 
the four winds, from the uttermost part of the earth to the utter- 
most part of heaven. Now learn a parable of the fig-tree : When 
her branch is yet tender, and putteth forth leaves, ye know that 
summer is near : so ye, in like manner, when ye shall see these 
things come to pass, know that it is nigh, even at the doors. 
Verily I say unto you, That this generation shall not pass till all 
these things be done." See also Luke 21 : 25 — 32, " And 



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there shall be signs in the sun, and in the moon, and in the stars ; 
and upon the earth distress of nations with perplexity ; the sea and 
the waves roaring ; men's hearts failing them for fear, and for those 
things which are coming on the earth : for the powers of heaven 
shall be shaken. And then shall they see the Son of Man coming 
in a cloud, with power and great glory. And when these things 
begin to come to pass, then look up, and lift up your (the disciples) 
heads ; for your redemption (from the persecutions and trials which 
they had endured) draweth nigh. And he spake to them a par- 
able : Behold the fig-tree,, and all the trees ; when they now shoot 
forth, ye see and know of your own selves that summer is now nigh 
at hand. So likewise ye, when ye see these things come to pass, 
know ye that the kingdom op God is nigh at hand." From this 
last quotation we learn that the " coming of the Son of Man" and 
the "coming of the kingdom of God" are synonymous expres- 
sions. And the uniform testimony of the New Testament is, that 
although the kingdom of God, or Gospel dispensation, commenced 
when Christ commenced his' ministry, yet it was not permanently 
established until Christ's coming at the destruction of Jerusalem, at 
which time the power of the holy people was scattered, and the 
children of the kingdom obtained rest from the persecutions which 
they had endured from the cruelty of this persecuting power. 
Hence, the coming of the Son of Man is frequently connected with 
the coming of the kingdom of God. See Matt. 16 : 27, 28, " For 
the Son of Man shall come in the glory of his Father, with his 
angels ; and then shall he reward every man according to his works. 
Verily I say unto you, There be some standing here which shall not 
taste of death till they see the Son of Man coming in nis king- 
dom." Mark 8: 38; 9: 1, "Whosoever, therefore, shall be 
ashamed of me, and of my words, in this adulterous and sinful 
generation, of him also shall the Son of Man be ashamed when he 
cometh in the glory of his Father with the holy angels. And he 
gaid unto them, Verily I say unto you, That there be some of them 
that stand here which shall not taste of death till they have seen 
the kingdom of God come with power." Luke 9 : 26, 27, " For 
whosoever shall be ashamed of me, and of my words, of him shall 
the Son of Man be ashamed when he shall come in his own glory, 
and in his Father's, and of the holy angels. But I tell you of a 
truth, There be some standing here which shall not taste of death 



SCRIPTURE TERMS EXPRESSING DURATION. 



133 



till they see the kingdom of God." For further testimony on this 
subject, see Chapter VII. 

The passages which we have quoted, if they mean anything at 
all, establish the fact, beyond all controversy or cavil, that the sec- 
ond coming of Christ was to take place at the destruction of Jeru- 
salem ; and at that time the kingdom of God was to come with 
power; the preachers and professors of Christ's Gospel to be 
rewarded, every man according to his works ; and the unbelieving 
and persecuting Jews to be punished as their crimes and iniquities 
deserved. He who denies this, must deny the positive and direct 
testimony of Jesus himself; and if he contends that no such com- 
ing of Christ took place at that time, he must also adopt the 
necessary conclusion, namely, that Jesus was one of the greatest 
y impostors, or foolish fanatics, the world ever saw. If no such com- 
ing took place at the time specified, then our Lord either intended 
to deceive his disciples, or was himself deceived. Bear in mind, 
then, reader, that what is contained in this parable was to be ful- 
filled at the time of the coming of the Son of Man. And remember 
that we. have proved, by the. explicit testimony of Gferist himself, 
that that coming was to take place at the time of the destruction of 
Jerusalem, and during the lifetime of some of his own immediate 
disciples. You cannot fail now to see the true meaning and appli- 
cation of the parable. The design of the parable was twofold 
1. To prefigure the separation which would take place between the 
true and false professors of Christ's religion, when he should come 
in judgment upon the Jewish people. Then those who had been 
faithful in their Master's cause, who had been watchful, and on the 
look-out for the signs, which Christ predicted would precede that 
judgment ; those who had practised the religion they professed, fed 
the hungry, clothed the naked, visited the sick, &c, would be 
accounted worthy to escape those calamities which were coming upon 
the earth, and to inherit the kingdom of God, or the blessings of the 
gospel dispensation. Whereas, those who had been unfaithful, who 
had not improved their talents, had been hypocritical in their pro- 
fession of the gospel, and had neglected to be on the watch, would 
be taken by surprise ; the Son of Man would come when they looked 
not for him, and they would be overwhelmed with the Jews in one 
3ommon ruin. Accordingly, when the faithful Christians saw the 
approaching destruction, they fled from the place of danger, were 
12 



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gathered into the city and country of Pella, a mountainous region 
beyond the river Jordan, and were saved ; while upon the unfaith- 
ful Christians and ungodly Jews the wrath of God came to the 
uttermost. This separation is represented in the parable under the 
figure of separating sheep from goats. In the following parables 
the same thing is represented by different figures. Matt. 3 : 12, 
" Whose fan is in his hand, and he (Christ) will thoroughly purge 
his floor, and gather his wheat into the garner ; but he will burn up 
the chaff with unquenchable fire." [For the meaning of the phrase 
" unquenchable fire," see Section X.] Matt. 1 3 : 24—30, " Another 
parable put he forth unto them, saying, The kingdom of heaven is 
likened unto a man which sowed good seed in his field ; but while 
men slept, his enemy came, and sowed tares among the wheat, and 
went his way. But when the blade was sprung up, and brought 
forth fruit, then appeared the tares also. So the servants of the 
householder came and said unto him, Sir, didst not thou sow good seed 
in thy field ? from whence, then, hath it tares ? He said unto them, 
An enemy hath done this. The servants said unto him, Wilt thou 
then that we go and gather them up ? But he said, Nay ; lest, 
while ye gather up the tares, ye root up also the wheat with them. 
Let both grow together until the harvest ; and in the time of har- 
vest I will say to the reapers, Gather ye together first the tares, 
and bind them in bundles to burn them ; but gather the wheat into 
my barn." Our Lord, in his own explanation of this parable, fixes 
the time for its fulfilment at the end of the age. Matt. 13 : 37 — 
43, " He that soweth the good seed is the Son of Man ; the field is 
the world (kosmos) ; the good seed are the children of the kingdom ; 
but the tares are the children of the wicked one [the word ' one ' 
here is supplied by the translators] ; the enemy that sowed them is 
the devil [for the meaning of the word ' devil ' see Chapter II.] ; 
the harvest is the end of the world (aion) [for the meaning of the 
phrase ' end of the world ' see Chapter IX.] ; and the reapers are 
the angels (that is, the messengers of the gospel). As, therefore, 
the tares are gathered and burned in the fire ; so shall it be in the 
end of this world (aion). The Son of Man shall send forth his 
angels, and they shall gather out of his kingdom all things that 
offend, and them which do iniquity ; and shall cast them into a 
furnace of fire [for the meaning of the phrase ' furnace of fire ' see 
Chapter XII.] : there shall be wailing and gnashing of teeth. Then 



SCRIPTURE TERMS EXPRESSING DURATION. 



135 



shall the righteous shine forth as the sun in the kingdom of their 
Father." Matt. 13 : 47 — 50, " Again, the kingdom of heaven is 
like unto a net that was cast into the sea, and gathered of every 
kind : which, when it was full, they drew to shore, and set down, 
and gathered the good into vessels, but cast the bad away. So shall 
it be at the end of the world (aion) ; the angels shall come forth, 
and sever the wicked from among the just, and shall cast them into 
the furnace of fire : there shall be wailing and gnashing of teeth." 
But again. 2. This parable was designed to represent or prefigure 
the separation which took place between the Jews and Gentiles. 
" When the Son of Man shall come in his glory, &c, then shall he 
sit upon the throne of his glory : and before him shall be gathered 
all nations ; and he shall separate them one from another, as a 
shepherd divideth his sheep from the goats." Separate them — what ? 
Why, evidently, the nations that were to be gathered before him. 
Now, does any man believe that a separation of nations will take 
place at a future day of judgment in eternity ? Certainly not. 
Then this can have no reference to such a judgment ; for the sepa- 
ration here spoken of is a separation of nations, and not of indi- 
viduals. Well, what will the Son of Man do with the nations thus 
separated from each other ? "And he shall set the sheep on his 
right hand, but the goats on the left." Verse 33. No one will 
dispute that to be placed at the right hand of God signifies to be 
brought into the enjoyment of his favor and blessings ; and that to 
be placed at his left hand signifies to be brought under his displeas- 
ure, and to be deprived of his blessings and favor. Now, the J ews 
had long been the peculiar and favored people of God : " to them 
pertained the law, and the adoption, and the covenant, and the 
promises ; " and to them " were committed the oracles of God." 
But the Gentiles had long been " without hope and without God in 
the world." But a change was now to take place. God's ancient 
covenant people were to be deprived of their blessings and privi- 
leges, to incur the censure and condemnation of High Heaven, to 
experience His wrath and curse, and to be banished from their 
country, their firesides, and their homes. On the other hand, the 
Gentiles were to be converted to the gospel, embrace it in its ful- 
ness, be " delivered from the power of darkness, and translated into 
the kingdom of God's dear Son ; " they were to come into the 
possession of the blessings and privileges of the gospel, inherit ever- 



136 



SCRIPTURE TEEMS EXPRESSING DURATION. 



lasting life, and come into the possession of " the kingdom prepared 
for them from the foundation of the world." All this- had been 
clearly foretold by Christ before. On one occasion, when address- 
ing the Jews, he says, Matt. 8 : 11, 12, "And I say unto you, 
That many shall come from the east, and west, and shall sit down 
with Abraham, and Isaac, and Jacob, in the kingdom of heaven : 
but the children of the kingdom shall be cast out into outer dark- 
ness : there shall be weeping and gnashing of teeth." Again, Matt. 
21 : 43, " The kingdom of God shall be taken from you, and given 
to a nation bringing forth the fruits thereof." The same thing is 
spoken of in Acts 13 : 44 — 47, "And the next Sabbath-day came 
almost the whole city (of Antioch) together to hear the word of 
God. But when the Jews saw the multitudes, they were filled with 
envy, and spake against those things which were spoken by Paul, 
contradicting and blaspheming. Then Paul and Barnabas waxed 
bold, and said, It was necessary that the word of God should first 
have been spoken to you ; but seeing ye put it from you, and judge 
yourselves unworthy of everlasting life, lo, we turn to the Gen- 
tiles : for so hath the Lord commanded us, saying, I have set thee 
to be a light of the Gentiles, that thou shouldst be for salvation unto 
the ends of the earth." And Paul says of these very Jews, Rom. 
11 : 7—10, " What then ? Israel hath not obtained that which 
he seeketh for ; but the election hath obtained it, and the rest were 
blinded ; (according as it is written, God hath given them the spirit 
of slumber, eyes that they should not see, and ears that they should 
not hear) unto this day. And David saith, Let their table be made 
a snare, and a trap, and a stumbling-block, and a recompense unto 
them : let their eyes be darkened, that they may not see, and bow 
down their back always." Of the Gentiles Paul says, Eph. 2 : 
11 — 19, and 3 : 1 — 8, " "Wherefore remember, that ye being in 
time past Gentiles in the flesh, who are called Uncircumcision by 
that which is called the Circumcision in the flesh made by hands ; 
that at that time ye were without Christ, being aliens from the 
commonwealth of Israel, and strangers from the covenants, having 
no hope, and without God in the world : but now, in Christ Jesus, 
ye, who sometimes were far off, are made nigh by the blood of 
Christ. For he is our peace, who hath made both one, and hath 
broken down the middle wall of partition between us ; having abol- 
ished in his flesh the enmity, even the law of commandments con- 



SCRIPTURE TERMS EXPRESSING DURATION. 137 

tained in ordinances ; for to make in himself of twain one new man, 
so making peace ; and that he might reconcile both unto God in one 
body by the cross, having slain the enmity thereby ; and came and 
preached peace to you which were afar off, and to them which were 
nigh. For through him we both have access by one Spirit unto the 
Father. Novj, therefore, ye are no more strangers and foreigners, 
but fellow-citizens with the saints, and of the household of God" 
" For this cause I, Paul, the prisoner of Jesus Christ for you Gen- 
tiles, if ye have heard of the dispensation of the grace of God which 
is given me to you-ward : how that by revelation he made known 
unto me the mystery, as I wrote afore in few words; whereby, 
when ye read, ye may understand my knowledge of the mystery of 
Christ, which in other ages was not made known unto the sons of 
men, as it is now revealed unto his holy apostles and prophets by 
the Spirit ; that the Gentiles should be fellow-heirs, and of the same 
body, and partakers of his promise in Christ by the Gospel : 
whereof I was made a minister, according to the gift of the grace 
of God, given unto me by the effectual working of his power. 
Unto me, who am less than the least of all saints, is this grace 
given, that I should preach among the Gentiles the unsearchable 
riches of Christ." In the eleventh chapter of Romans, Paul tells 
the Gentiles, that through the fall of the Jews salvation came to 
the Gentiles, that the diminishing of the Jews was the riches of 
the Gentiles, that the Jews were the enemies of the gospel for the 
sake of the Gentiles, and that through the unbelief of the Jews 
salvation had come to the Gentiles. Hence, he says to them, 
'* Behold, therefore, the goodness and severity of God : on them 
which fell, severity; but toward thee, goodness, if thou continue in 
goodness ; otherwise thou also shalt be cut off. And they also, if 
they abide not still in unbelief, shall be graffed in : for God is able 
to graff them in again." 

The persons, then, who were to go away into everlasting punish- 
ment were the unbelieving Jews and the false professors of Christ's 
religion. These are represented under the figure of goats, chaff, 
tares, and bad fishes. They are also called foolish virgins, evil 
servants, and wicked and slothful servants. Those who were to go 
into life eternal were the Gentiles and the faithful disciples of 
Christ. They are represented under the figure of sheep, wheat, and 
good fishes. They are also called wise virgins, and faithful serv • 
32* 



138 SCRIPTURE TERMS EXPRESSING DURATION. 

ants. But, it may be asked, " What everlasting punishment was 
to be experienced by the first class ? " We answer, they were to 
go into everlasting fire, — that is, experience those judgments of 
God which we have shown are represented under the figure of fire. 
They were to have their portion with hypocrites, experience weep- 
ing and gnashing of teeth, be shut out of the marriage-feast, have 
their talents taken from them, be placed on the left hand of God, 
be cast into outer darkness, be overwhelmed in the approaching 
destruction, experience trouble and tribulation such as had never 
been before, nor ever should be again. They were to be exiled 
from their homes, banished from their country, carried captives 
among all nations, become a by-word and an hissing, and experience 
an everlasting reproach and a perpetual shame. The tremendous 
and awful judgment which is represented by these figures the Jews 
experienced, and have been experiencing, for a period of one thou- 
sand eight hundred years. How much longer it is to continue 
God only knows ; but, according to the scripture usage and mean- 
ing of the word everlasting, it has continued now sufficiently long 
to justify the application of that term to the punishment which they 
have endured. They have suffered this punishment now longer 
than they possessed the land of Canaan, longer than the Levitical 
priesthood endured, and longer than the everlasting covenant con- 
tinued. But that their punishment is not to be absolutely endless 
in duration, is evident from the fact that Paul teaches the eventual 
salvation of the entire Jewish race. Rom. 11 : 25 — 32, " For I 
would not, brethren, that ye should be ignorant of this mystery 
(lest ye should be wise in your own conceits), that blindness in part 
[not total blindness] is happened to Israel, until [here is a limitation 
of it] the fulness of the Gentiles be come in. And so all Israel 
shall be saved; as it is written, There shall come out of Sion the 
Deliverer, and shall turn away ungodliness from Jacob : for this is 
my covenant unto them, when I shall take away their sins. As 
concerning the gospel, they are enemies for your sakes : but as 
touching the election, they are beloved for the fathers' sakes. For 
the gifts and calling of God are without repentance. For as ye in 
times past have not believed God, yet have now obtained mercy 
through their unbelief ; even so have these also now not believed, 
that through your mercy they also may obtain mercy. For God 
hath concluded them all in unbelief, that he might have mercy 



SCRIPTURE TERMS EXPRESSING DURATION. 139 

upo?\ all." Again, that this punishment is not strictly endless in 
duration is further evident from the fact, that the word kolasis, 
rendered punishment in this text, signifies correction for the benefit 
of the offender. Donnegan defines it thus : " Kolasis, the act of 
clipping or pruning — generally, restriction, restraint, reproof 
check, chastisement." See " Donnegarts Greek and English 
Lexicon," p. 767. In this, Parkhurst, Dr. Belsham, Simpson, and 
the Editors of the " Improved Version," agree. This corresponds 
with the nature of punishment as it is represented in the Bible. 
See Heb. 12 : 6—11. 

If it is asked, " What eternal life was to be experienced by the 
righteous ? " — we answer, they were to experience salvation from 
the impending ruin ; to be gathered among the elect from the four 
winds, from one end of heaven to the other ; to be made rulers over 
all the Master's goods ; to go in with the Bridegroom to the mar- 
riage ; to enter into the joy of their Lord ; to be placed on the right 
hand of God ; and to inherit the kingdom prepared for them from 
the foundation oY the world. The word eternal, here applied to the 
life enjoyed by the believer under the Gospel dispensation, is used 
not to signify or express the duration of that life, but the nature, 
the quality, or the kind, of it. This life is called eternal for five 
reasons. 1. To distinguish it from the life enjoyed by those living 
under the Law or Legal dispensation. That is never called eternal 
or everlasting life. The phrase, " everlasting life," does not occur 
but once in the Old Testament, and is then used with reference to 
the life imparted by the Gospel. 2. Because those who are in the 
possession of this life enjoy it continually, unceasingly, uninter- 
ruptedly, and perpetually. One definition of the word here ren- 
dered eternal, is perpetual. 3. Because it is a life to be enjoyed in 
the "everlasting kingdom of our Lord Jesus Christ." Christ's 
kingdom is called everlasting, yet it is to come to an end. Paul 
teaches that Christ shall " deliver up the kingdom to God, even the 
Father, and he himself become subject to him that did put all. things 
under him." See 1 Cor. 15 : 24 — 28. 4. Because it is a life to 
be enjoyed under the dispensation of the " everlasting Gospel." The 
Gospel is called everlasting, yet no one supposes it will be preached 
throughout the ceaseless ages of eternity. 5. Because it is a life 
imparted by that Gospel which brings " life and immortality to 
light." Hence, the believer in this Gospel lives in the constant 



140 



SCRIPTURE TERMS EXPRESSING DURATION. 



enjoyment of a hope " full of immortality," and in the perpetual 
anticipation of . an inheritance u incorruptible, unde.filed, and that 
fhdeth not away." Bear in mind, reader, that the question is not, 
How has this subject been understood in ages past ? How was it 
understood by the iipostolic and Christian fathers ? How was it 
understood by John Calvin, Martin Luther, or John Wesley? How 
was it understood by the different sects and denominations in 
Christendom ? — nor, How is it understood by the learned doctors 
of the church in our day? No, no, these questions are of no 
importance whatever, except to gratify an idle curiosity. The all- 
absorbing question is, How did Christ understand it ? and What is 
the true meaning and application of the parable of the sheep and 
goats ? Neither is the question, What has been understood, and 
what do we understand, by the terms eternal, everlasting, &c. ? No, 
the question is, TV nat are these terms used to signify in the Bible ? 
If we will allow Christ to define his own terms, and explain his own 
language, and at the same- time acknowledge him to be correct in 
such definition and explanation, the subject is perfectly clear and 
plain. " Hear ye him," then. John 17 : 3, " And this is life 
eternal, that they might know thee, the only trice God, and Jesus 
Christ whom thou hast ' sent." John 6 : 54, " Whoso eateth my 
flesh, and drinketh my blood, hath eternal life, and I will raise 
him up at the last day." [For meaning of the* phrase "last day," 
see Chapter VIII.] John 5 : 24, " He that heareth my word, and 
believeth on him that sent me, hath everlasting life." 

All important objections to the view which we have presented 
of this subject have been answered as we passed along, except three. 
Those three will now be stated and replied to. 

1. It is objected, that the view which we have advocated respect- 
ing the time of Christ 1 s coming is contrary to fact, inasmuch as 
no 'personal appearing of Christ took place at the destruction of 
Jerusalem. To this we reply, that we have shown, by the testi- 
mony of Jesus himself, that there was to be a coming of the Son 
of Man at that time. Now, whether this was to be a personal com- 
ing, or whether Christ was to make a visible, personal appearance, 
or not, depends altogether upon the fact whether he did, or did not, 
appear in such manner at that time. If we admit that Jesus was 
what he claimed to be, then his authority is indisputable on this 
point. If, therefore, no personal appearance of Christ took place at 



SCRIPTURE TERMS EXPRESSING DURATION. 



141 



the destruction of Jerusalem, we have a right to conclude that no 
such coming was had reference to. That there was a visible appear- 
ance of Christ at that time, we have no proof ; that there was not is 
very probable, and, therefore, we conclude no such coming was 
alluded to. If it be asked, " What kind of coming then was alluded 
to ? " — we answer, it was a coming in power and glory, a mani- 
festation of Christ's power in the destruction of his enemies, and 
the salvation of the Christian believers. And here we remark that 
any particular or special manifestation of God's power, either in 
saving or punishing mankind, is called in the Scriptures a coming of 
God. Ex. 19 : 9, " And the Lord said unto Moses, Lo, I Qome 
unto thee in a thick cloud." Ex. 20 : 24, " I (God) will come 
unto thee (Moses), and bless thee." Ps. 50 : 3, " Our God shall 
come, and shall not keep silence ; a fire shall devour before him, and 
it shall be very tempestuous round about him.** Isa. 35 : 4, " Say 
to. them that are of a fearful heart, Be strong, fear not ; behold, your 
God will come with vengeance, even God with a recompense ; he 
will come and save you." Isa. 40 : 10, " Behold, the Lord God 
will come with strong hand, and his arm shall rule for him ; behold, 
his reward is with him, and his work before him." Isa. 66 : 15, 
"For behold, the Lord will come with fire, and with his chariots 
like a whirlwind, to render his anger with fury, and his rebuke 
with flames of fire." Hosea 6 : 3, " And he (God) shall come 
unto us as the rain, as the latter and former rain unto the earth." 
Hosea 10 : 12, " For it is time to seek the Lord, till he come and 
rain righteousness upon you." Mai. 4:6, " And he (Elijah) 
shall turn the heart of the fathers to the children, &c, lest I (God) 
come and smite the earth with a curse." No one supposes that the 
comings spoken of in these texts allude to a personal, visible appear- 
ance of God, but only to a manifestation of his power. Christ, in 
speaking of his special interference in rewarding his faithful fol- 
lowers, and punishing the rebellious Jews, adopts the figurative 
language of the prophets, and represents it in the same light that 
they represent the manifestations of God's goodness and displeasuro 
under the Legal dispensation. If we carefully notice the languago 
which Christ employs when speaking of his coming, we shall see 
that he did not mean to be understood that it was to be a visible, 
personal appearance. Matt. 24 : 23.-28, " Then if any man shall 
say unto you, Lo, here is Christ, or there, believe it not ; for there 



142 



SCRIPTURE TERMS EXPRESSING DURATION. 



shall arise false Christs, and false prophets, and shall show great 
signs and wonders, insomuch that, if it were possible, they shall 
deceive the very elect. Behold, I have told you before. Where- 
fore, if they shall say unto you, Behold, he is in the desert, go not 
forth : Behold, he is in the secret chamber, believe it not." This 
language was evidently designed to caution the disciples against 
supposing that he was to appear personally and visibly at that time. 
But he adds, " For as the lightning cometh out of the east, and 
shineth even unto the west, so also shall the coming of the Son of 
Man be" From this we learn that his coming was to be sudden, and 
to some, at least, unexpected ; and as the reflection of the lightning 
might be seen without seeing the lightning itself ; so might Christ's 
power and glory be manifested and seen without beholding his per- 
son. He immediately adds, " For wheresoever the carcass is, there 
will the eagles be gathered together." It is generally conceded, 
that by the carcass here is meant the Jewish people, and by the 
eagles, the ensigns of the Roman army. This, then, is a plain 
declaration that his coming consisted in bringing upon Jerusalem 
the Roman army, which should destroy the Jews, and work deliv- 
erance for the Christians from their persecuting power. Again, 
Christ, in Mark 8 : 38, and 9 : 1, expressly calls his coming, a 
coming in the " glory of his Father" No one would infer from 
this, that God was personally to appear at that time. "Well, in 
Luke 9 : 26. 27, he expressly calls it a coming in "his own glory." 
" When he cometh in his own glory, and in his Father's, and of 
the holy angels," &c. Now, as this coming was to be a manifesta- 
tion of the power and glory of God, and not a visible appearance of 
God ; so, neither was it to be a personal or visible appearance of 
Christ, but only a manifestation of his power and glory in the man- 
ner just related. 

• 2. It is objected that, " At the coming of Christ, spoken of in 
this parable, he was to be attended by all the holy angels ; but no 
such appearance of the angels took place at the destruction of Jeru- 
salem" Whether there was to be a real appearance of angels at the 
coming of Christ, spoken of here, depends altogether upon what kind 
of angels was referred to. The word angel has a variety of significa- 
tions, and is applied in a variety of ways in the Bible. It signifies 
a messenger or agent, and is applied to both good and bad beings. 
It is applied to human and super-human beings, also to iranimate 



SCRIPTURE TERMS EXPRESSING DURATION. 



143 



objects. This latter application it has in 2 Cor. 12 : 7, 8. It is 
applied to human beings in the following texts : — Matt. 3:1, and 
11 : 10 ; Mark 1:2; Luke 7 : 24, and 9 : 52 ; Phil. 2 : 25 ; 2 
Cor. 8 : 23 ; James 2 : 25 ; Rev. 2 : 1, 18, and 3 : 1,7, 14. In 
these passages we find the word applied to J ohn the Baptist ; to 
two of his disciples who were sent to Jesus to inquire whether he 
was the Messiah or not ; to the disciples of Christ, who were sent 
into a city of Samaria to prepare a place for him ; to Epaphroditus, 
the companion of Paul ; an angel or messenger to the church at 
Philippi ; to the brethren of Paul, who were the messengers of the 
churches ; to the spies who were sent to spy out the land of Canaan : 
and to the ministers of the seven churches of Asia. In Rev. 15 : 
8, and 16 : 1, it is applied to those whom God employs to execute 
his vengeance. Now, whether Jesus, in this parable, by the word 
angels, refers to human or super-human beings, must, we think, be 
considered .doubtful. Hence, there are different opinions about it, 
some inclining to one opinion, some to the other. If we allow that 
he referred to human beings, then the question arises, What class of 
human beings were referred to ? He might have referred to the 
messengers of the Gospel — all who should be alive at the time of his 
coming ; or to the Roman armies, which were the executors of God's 
vengeance upon the Jewish nation. The word angels occurs once 
in this discourse concerning the destruction of Jerusalem, besides 
in this parable, and there it undoubtedly signifies the messengers of 
the Gospel. Matt. 24 : 31, " And he shall send his angels with 
a great sound of a trumpet, and they shall gather together his elect 
from the four winds, from one end of heaven to the other." The 
same angels might have been referred to in this parable. If we 
suppose Jesus to allude to the Roman armies, then it may be asked, 
" How could these messengers be called holy ? " To this it has been 
replied that, " they are called holy for the same reason that the 
people of Israel, the land in which they lived, the temple in which 
they worshipped, the ministers of the temple, the sacrifices they 
offered, the vessels and dishes made use of in the temple service, 
the garments of the priests, and, indeed, all things connected with 
the religion and state of the Jewish people, are called holy." Again, 
it has been very truly said, that " the term holy in scripture does 
not always refer to moral character, but is frequently applied to 
persons and things, who, or which, are set apart for particular pur- 



144 



SCRIPTURE TERMS EXPRESSING DURATION. 



poses. Hence, the Roman armies being chosen or selected by Prov- 
idence, to execute punishment on the Jewish nation, might with 
propriety be called God's holy agents, messengers, or angels, to 
execute his purposes." Once more. By comparing Matt. 22 : 
1 — 7, and 13 : 36 — 42, it will be seen that what in one parable is 
represented as to be done by angels, is in the other represented as 
to be done by armies. In the one, the Son of Man was to send 
forth his armies and destroy those murderers (the Jews), and burn 
up their city ; in the other, he was to send forth his angels, who 
were to sever the wicked from among the just, and cast out the 
wicked into a furnace of fire. From the above facts, we think it 
quite possible that the word angels in this place might have been 
used with reference to the Roman armies. But again. Christ 
might have alluded to his own immediate disciples. See Matt. 19 ' 
28, " Ye which have followed me in the regeneration, when the 
Son of Man shall sit hi the throne of his glory, ye also shall sit 
upon twelve thrones, judging the twelve tribes of Israel." Com- 
pare this with the commencement of the parable under considera- 
tion. " When the Son of Man shall come in his glory, and all the 
holy angels with him, then shall he sit on the throne of his glory." 
From this it is plain, that, when Christ should sit on the throne of 
his glory, his disciples were also to sit on twelve thrones. Well, 
when was this to be ? When the Son of Man should " come in his 
glory." We have shown that this coming took place at the destruc- 
tion of Jerusalem. This, then, was the time when his disciples 
were to sit on twelve thrones. But what throne of Christ's glory 
was this ? We answer, it was not literal, but figurative ; it was not 
temporal, but spiritual. No man, we think, will contend that either 
Christ's throne, or the thrones of his disciples, were literal thrones. 
What .other throne, then, could be referred to, but the throne of 
Christ's mediatorial kingdom, under which he rules, governs, and 
judges men, by the power and influence of the truth, or Gospel, 
which he preached ? And, as the same truth was proclaimed by 
his disciples, and left upon record by them, hence, they are asso- 
ciated with Christ in the moral government of the world ; all which 
is represented under the figure of their sitting on thrones, and exer- 
cising power, rule, and authority among men. But it may be 
asked, " Were all the twelve disciples present at the destruction of 
J erusalem ? " We answer, we have no proof that they were ; nor 



SCIUPTORE TERMS EXPRESSING DURATION. 145 

was it any more necessary that they should be, than it was that 
Christ should be there personally. At that time the kingdom of 
God came with power ; the Legal dispensation passed away ; the 
Gospel dispensation became permanently established in the earth ; 
and the reign of Christ and his disciples commenced. This reign 
will continue until it extends over both Jews, and Gentiles ; until 
all are gathered into one fold ; until Christ has " put down all rule, 
and all authority, and power." If we allow that Christ, in this 
parable, by the word angels refers to super-human beings, the 
objection we are considering is of no force ; for we have shown that 
Christ's coming was not to be personal ; and, as there was to be no 
personal appearance of Jesus Christ himself at that time, so neither 
was there to be a personal appearance of angels. Besides, we have 
shown that it was quite possible that all that was meant when 
Christ is represented as being attended by angels at his coming was 
that he was to come in the glory of the angels. See Luke 9 : 26. 
" When he cometh in his own glory, and in his Father's, and op 

THE HOLY ANGELS." 

3. It is objected, that, " At the coming of Christ, all nations 
were to be gathered before him ; but no such gathering of the 
nations took place at the destruction of Jerusalem" To this we 
reply, as we have replied to some other objections, that we have 
proved by the testimony of Jesus himself that he was to come dur- 
ing the lifetime of some of his own disciples, before the generation 
in which he lived passed away, and at the time of the overthrow of 
Jerusalem. "We have also shown that at that time he was to re- 
ward and punish the professed believers in his Gospel according to 
their works, punish the rebellious Jews, and receive the Gentiles 
into the favor of God. It was at this very time that he was to sit 
upon the throne of his .glory, and all nations were to be gathered 
before him. Now, the sense of the phrase " all nations" must be 
determined by the fact whether every individual of all nations was 
gathered before him or not. If every individual of all nations was 
not gathered before him at that time, then we have a right to con- 
clude that no such gathering was intended or meant. Perhaps the 
objector may not be aware of it, but the fact is, this objection 
weighs as heavily against the authenticity of the Scriptures, and 
the truth of Christ's claims to be a true prophet of God, as it doea 
against the views which we have advocated. On no other view of 
13 



146 



SCRIPTURE TERMS EXPRESSING DURATION. 



the subject than that which admits that all which Christ predicted 
concerning the destruction of Jerusalem, and the events which were 
to transpire at that time, was fulfilled, can the inspiration of Jesus 
and the authenticity of the New Testament be defended. If there 
was no gathering of the nations at the destruction of Jerusalem in 
the sense intended by our Lord, then, as his prediction was not ful- 
filled, as his prophecy has failed, the conclusion is irresistible that 
he was an impostor, or was deceived himself. Let us, then, seek 
for the true sense of the expression, " and before him shall be 
gathered all nations." From the fact that Jesus was not to make 
a personal appearance at the destruction of Jerusalem, we conclude 
that the " all nations " spoken of were not to be personally and 
literally gathered before him. And from the fact that every indi- 
vidual of all nations was not gathered before him at that time, we 
conclude that no such gathering was intended. The phrase, " all 
nations," occurs twice in the discourse of which the parable of the 
sheep and goats forms a part, besides in the parable itself. The 
sense of the phrase in those instances will determine its meaning 
in the parable. Matt. 24: 9, " And ye (the disciples) shall be 
hated of all nations for my name's sake." Matt. 24 : 14, " And 
this gospel of the kingdom shall be preached in all the world, for a 
witness unto all nations ; and then shall the end come." TVe have 
shown that the end spoken of here was the end of the Jewish age 
or Legal dispensation, and that the Legal covenant was abolished 
and ended at the destruction of Jerusalem. Before this time, then, 
the Gospel was to be preached to all Tuitions. But, we ask, was it 
preached to every individual of all nations ? It is true the apostle 
tells us that the sound of the Gospel had gone out into all the 
earth, and the words of the apostles to the ends of the world. He 
also tells us that the Gospel had been preached to every creature 
under heaven. See Komans 10 : 18 ; Col. 1 : 23. But he could 
mean no more by this than that there had been a general proclama- 
tion of the Gospel, or that it had been preached throughout the then 
known world. Or, perhaps, more properly his meaning is that the 
Gospel had been preached throughout the Boman empire, including, 
of course, Judea, as Judea was then a province of that empire. 
The Boman empire, as it extended over all the then known world, 
was called the whole world. See Luke 2:1; Mark 13 : 10 ; 
Rom. 1:8. No one supposes that the Gospel was preached to 



SCRIPTURE TERMS EXPRESSING DURATION. 



147 



every individual of all the nations on the globe previous to the 
destruction of Jerusalem; and we, therefore, conclude that the 
phrase all nations, in this place, does not signify every individual 
of all nations. Again, were the disciples of our Lord hated by 
every individual of all nations of the earth ? No ; thousands never 
heard of their names ; and of those who had heard of them, of 
those who had seen and heard them proclaim the Gospel, thousands 
loved them as they loved the apple of their eye. Now, he who 
contends for a literal gathering of every individual of all nations 
before the Son of Man at the destruction of Jerusalem, must also 
contend that the Gospel was preached to every individual of all 
nations, and that the disciples were hated of every individual of all 
nations, previous to that event ; all of which is contrary to fact. If 
it be asked, "What all nations, then, were to be gathered before 
the Son of Man at that time ? " — we answer, the same all nations 
to whom the Gospel was to be preached before the destruction of 
Jerusalem, and the same all nations who were to hate the disciples 
of Christ. Well, did such a gathering take place at the destruction 
of J erusalem ? We answer, Yes. Titus, the Roman general, with 
his army, invested the city of Jerusalem at a time when the Jews 
had assembled there to celebrate the feast of the Passover ; and 
multitudes of the Jews, together with vast numbers of the pros- 
elytes to Judaism from the different heathen nations, were gathered 
there to partake of this great national and annual feast. About 
three millions of people were congregated in the city, and both Jews 
and Gentiles were represented there. In the sense, then, that Jesus 
intended, there was a gathering of the nations before him at the 
destruction of Jerusalem. His prediction concerning it was as 
literally fulfilled as some similar predictions contained in the Old 
Testament. See Jer. 3 : 19, " At that time they shall call Jeru- 
salem THE THRONE OF THE LORD : and ALL THE NATIONS shall be 

gathered unto it, to the name of the Lord, to Jerusalem." Zech. 
14 : 1, 2, " Behold, the day of the Lord cometh, and thy spoil 
shall be divided in the midst of thee. For I ivill gather all 
nations against Jerusalem to battle ; and the city shall be taken, 
and the houses rifled, and the women ravished; and half of the city 
shall go forth into captivity, and the residue of the people shall not 
be cut off from the city." These passages need no comment. They 
show what is the evident meaning of the phrase " all nations," and 



148 



SCRIPTURE TERMS EXPRESSING DURATION. 



in what sense we are to understand our Lord when he says, that 
"before him should be gathered all nations." We have been thus 
particular in our examination of the text under consideration be- 
cause our Lord's discourse, of which it forms a part, has been very 
generally misunderstood ; and because a correct understanding of 
this discourse is absolutely necessary to a correct understanding of 
the New Testament scriptures. This discourse may be said to be a 
key to unlock the whole New Testament. Reader, the subject is 
before you ; read, consider, and reflect. 

The next passage which presents itself for our consideration, is 

11. Mark 3 : 29. But lie that shall blaspheme against the Holy Ghost 
hath never forgiveness, but is in danger of eternal damnation. 

For an exposition of this text, see " On the Blasphemy against 
the Holy Ghost," Chapter XIX. 

12. 2 Thess. 1 : 9. Who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory of his power. 

Any person who will carefully examine this text, will see that 
the persons to be punished, the time, and place, and native, of the 
punishment, are precisely the same as in Matt. 25 : 46, which we 
have just considered. The first question to be considered is, Who 
were to be punished with everlasting destruction ? The context 
shows that they were those who " knew not God, and obeyed not 
the Gospel of our Lord Jesus Christ ; " or those that troubled the 
Thessalonian Christians. See verses 6 and 8. But who troubled 
the Thessalonian Christians ? We answer, they were troubled, first, 
by their own countrymen. See 1 Thess. 1 : 14, " For ye, brethren, 
became followers of the churches of God which in Judea are in 
Christ Jesus; for ye (the Thessalonians) also have suffered like 
things of your own countrymen, even as they have of the Jews." 
But, second, they were troubled by the Jews. See 1 Thess. 1 : 15, 
" Who (the Jews) both killed the Lord Jesus and their own proph- 
ets, and have persecuted us." See, also, Acts 17 : 1 — 8, "Now 
when they had passed through Amphipolis and Apollonia, they came 
to Thessalonica, ivhere ivas a synagogue of the Jews. And Paul, 
as his manner was, went in unto them, and three Sabbath days 
reasoned with them out of the Scriptures ; opening and alleging 
that Christ must needs have suffered and risen again from the dead, 
and that this Jesus whom I preach unto you is Christ. And some 



SCRIPTURE TEEMS EXPRESSING' DURATION. 149 

of them believed, and consorted with Paul and Silas, and of the 
devout Greeks a great multitude, and of the chief women not a few. 
But the Jews which believed not, filled with envj, took unto them 
certain lewd fellows of the baser sort, and gathered a company, and 
set all the city on an uproar, and assaulted the house of Jason, and 
sought to bring them out to the people. And when they found 
them not, they drew Jason and certain brethren unto the rulers of 
the city, crying, These that have turned the world upside down are 
come hither also, whom Jason hath received ; and these all do con- 
trary to the decrees of Caesar, saying that there is another king, one 
Jesus. And they troubled the people, and the rulers of the city, 
when they heard these things." See, also, Acts 17 : 13, " But 
when the Jews of Thessalonica had knowledge that the word of 
God was preached of Paul at Berea, they came thither also, and 
stirred up the people." The next question is, When were they to 
be punished with everlasting destruction ? " When the Lord Jesus 
should be revealed from heaven with his mighty angels, in flaming 
fire." See verses 7 and 8. But when was the Lord Jesus to be 
revealed from heaven ? See, on this subject, " On the Second 
Coming of Christ," Section VII. See, also, on Matt. 25 : 46, 
above. It is there shown that this coming took place at the destruc- 
tion of Jerusalem. This, then, was the time when the punishment 
spoken of in the text was to commence. This is further evident 
from what is said should take place when the Lord Jesus should be 
revealed from heaven. At that time he was to " take vengeance 
on them that knew not God," &c. Compare this with John 16 : 3, 
" They (the Jews) have not known the Father nor me." See, also, 
the declaration of our Lord, when speaking on the subject of the 
destruction of Jerusalem. Luke 21 : 22, " For these be the da}<s 
of vengeance, that all things which are written may be fulfilled.'' 
Again, in 1 Thess. 1 : 6, Paul says, "It is a righteous thing with 
God to recompense tribulation to them that trouble you." Com- 
pare this with Matt. 24 : 21, " For then (at the destruction of 
Jerusalem) shall be great tribulation, such as was not since the be- 
ginning of the world to this time, no, nor ever shall be." Now, 
those who contend that a greater tribulation than this awaits the 
unbelieving Jews who persecuted the Thessalonian Christians, must 
of course contradict the direct and positive testimony of Jesus him- 
self. That we have fixed upon the precise time when the Lord 
13* 



150 SCRIPTURE TERMS EXPRESSING- DURATION. 

Jesus was to be revealed from heaven, and when the punishment 
spoken of in the text was to be inflicted, is still further evident from 
what is said in verse 7. " And to you who are troubled, rest with 
us when the Lord Jesus shall be revealed," &c. Not only were 
those who troubled the Thessalonians to be punished with everlast- 
ing destruction when the Lord Jesus should be revealed, but the 
persecuted Thessalonians were to obtain rest at that time. Rest 
from what ? Why, plainly from the persecutions which they had 
endured. Now, those who contend that this text relates to a judg- 
ment day in eternity, must also contend that the Thessalonians were 
not to obtain rest until that time. But this is contrary to fact. 
For if they obtained no other rest, they have long since found rest 
" where the wicked cease from troubling, and where the weary are 
at rest ; " viz., in their graves. But it may be asked, " Did the 
Thessalonians obtain rest from their persecutions when the Jews 
were destroyed ? '* We answer, they did. The power of the per- 
secuting J ews being at that time overthrown, the Christian churches 
enjoyed a long season of uninterrupted peace and rest. Hence, our 
Saviour, when addressing his disciples on this very subject, says, 
Luke 21 : 28, " And when these things begin to come to pass, then 
look up, and lift up your heads; for your redemption draweth 
nigh." But that this text has no reference to a future state of 
existence, is further evident from the following facts : 1. Paul 
x does not say that the persecuting J ews were to be punished with 
everlasting destruction after death, nor in a future state of existence, 
nor in another world. 2. Nothing is said in the text, nor in the 
whole connection, about a resurrection from the dead. 3. Not one 
word is said, either in the text or context, about a general judg- 
ment. 4. The whole connection shows that Paul expected that 
what he predicted here would take place during the natural lives of 
some of the persons whom he addressed. But it may be asked, 
" What is meant by the Lord Jesus being 4 revealed from heaven 
in flaming fire ? ' " On this subject, see Chapter X. It is there 
shown that the term fire is frequently employed in the Scriptures 
as a figure of God's temporal judgments, and is not once used to 
signify punishment in another world. Again, it may be asked. 
" What is meant by everlasting destruction 1 from the presence of 
the Lord ? ' " This expression is rather ambiguous ; and hence, 
some understand it to signify that the everlasting destruction spoken 



SCRIPTURE TERMS EXPRESSING DURATION. 



151 



of was to come from the Lord. Others, that the everlasting 
destruction consisted in being banished from the presence of the 
Lord. In either case it can make no difference. If the first opin- 
ion is the true one, then it signifies that the punishment spoken of 
was to come from God. If the latter, then this punishment con- 
sisted in being banished, in some sense, from the presence of God. 
Well, " What sense was this ? " On this subject, see Chapter XIY. 
It is there shown that this banishment of the Jews from the pres 
ence of God consisted in their being driven from the land of Judea, 
from the city of Jerusalem, and from the holy temple, where God's 
presence was supposed particularly to dwell. Once more. It may 
be asked, " What everlasting destruction was it which the Jews 
were to suffer ? " We answer, it was the entire, total, and absolute 
destruction of the Jewish people as a nation. They were driven 
from their country, and for eighteen hundred years have been de- 
prived of their civil and ecclesiastical institutions, and have been 
subject to the laws, institutions, and government of other na- 
tions. 

To the views which we have presented on this text we know of 
but one plausible objection. It has been objected, " How could the 
Thessalonian Christians, or the Jews living in Thessalonica, be at 
all concerned or interested in the destruction of Jerusalem, or the 
dispersion of the Jewish nation, seeing they lived so far from the 
scene of that event ? " To this we reply, that at the destruction 
of Jerusalem there was to be a special manifestation of Christ's in- 
terference in behalf of his followers. The fulfilment of Christ's 
prediction in relation to that event would establish his claims to be 
the " Sent of God " beyond the possibility of a doubt. Then, the 
persecuting power of the Jews was to be overthrown, and the Chris- 
tians delivered from those cruelties which they had suffered from 
their hands. Then, the kingdom of God was to come with power, 
and Christianity be permanently established in the earth. Hence, 
it could not but be a subject of interest to all the Christian churches 
•throughout the then civilized world, wherever such churches had 
been established. Besides, Jerusalem was destroyed at a time when 
the Jewish people were partaking of a great national feast in that 
city ; and, undoubtedly, many J ews from Thessalonica were there, 
some of whom suffered in that destruction ; and all the rest, whether 
there or at Thessalonica, suffered, in common with their country- 



152 



SCRIPTURE TERMS EXPRESSING- DURATION, 



men, in becoming a proverb, a by-word and an hissing, thioughout 
the whole earth.^ 

* It has been further objected, that " no such rest as our argument 
supposes was enjoyed by the primitive Christians immediately after the 
destruction of Jerusalem. On the contrary? they were only delivered from 
the persecutions which they had endured from the Jews, to suffer still 
greater persecutions from the Gentiles. ' ' 

In answer to this, I shall state, and undertake to prove, the following his- m 
torical facts, viz. : — 

1. The principal part of the persecutions endured by the Christians, from 
the time of the commencement of the public ministry of Christ to the time 
of the destruction of Jerusalem, was waged by the unbelieving Jews. No 
matter whether this persecution was waged in Greece, or Rome, or Judea, 
the Jews were the prime movers and instigators in almost the whole of it. 
No person conversant with the*history of the Christian church, contained 
in the book of Acts,. will be disposed to dispute this ; but, if authority is 
demanded, here it is. Mosheim says, that " So exceedingly great was the 
fecundity of the Jewish people, that occasionally multitudes of them had 
been constrained to emigrate from their native country ; and, at the time 
of Christ's birth, the descendants of Abraham were to be met with in every 
part of the known world. In all the provinces of the Roman empire, in 
particular, they were to be found in great numbers. The Jews out of 
Palestine, in the Roman provinces, did not yield to those in Jerusalem, in 
point of cruelty to the innocent disciples of Christ. We learn from the 
history of the Acts of the Apostles, and other records of unquestionable 
authority, that they spared no labor, but zealously seized on every occasion, 
for stimulating the magistrates against the Christians, and setting on the 
multitude to demand their destruction." — See Mosheim' s Commentaries on 
the Ecclesiastical History of the First Three Centuries, vol. 1, p. 105, and 
Mosh. Bed. Hist, vol. 1, p. 69. 

2. The first persecution against the Christians, which was authorized by 
any heathen power, was that under Nero, the Roman emperor, in the year 
64. See Dwightfs Dictionary of the New Testament, p. 150. This was 
six years before the destruction of Jerusalem. Jerusalem was destroyed 
in the year 70, when Vespasian was Emperor of Rome. Vespasian reigned 
nine years, and was succeeded by his son Titus, who reigned two years. 
Under neither of these emperors was there any persecution against Chris- 
tians. These facts are so well known as to require no proof. 

8. The first persecution against the Christians, after the destruction of 
Jerusalem, was that under Domitian, the Roman emperor, in the year 94 
or 95 ; and this was of but short duration, and was not severe. Fleury 
says, " The Emperor Domitian persecuted the Christians at the latter end of 
his reign." And, speaking of a certain declaration of the writer of the 
book of Revelation, to the church, of Smyrna, he says, "He encourageth 
them, and foretelleth that some of them will be in tribulation during the 
space of ten days, which undoubtedly happened in the reign of Domitian, 
which was short, and not violent.'''' — Fleu. Feci. Hist., vol.- 1, b. 2, p. 151. 
Tillemont says that Dodwell thought " this persecution (as it related to the 
Christians) proceeded no further than banishment, and not to death, nor 
even to torments." — Till. Bed. Mem., vol. 2, p. 413. That this was the 
first persesution after the destruction of Jerusalem is evident from the testi- 
mony of Eusebius. He says, speaking of Domitian, that he " appointed 
himself successor of Nero in hatred and war against God." — Euseb. Eccl. 
Hist., b. 8, chap. 15. In regard to the time of this persecution, although 



SCRIPTURE TERMS EXPRESSING DURATION. 



153 



13. Hefo, 6 : 1, 2, Therefore, leaving the principles of the doctrine of 
Christ, let us go on unto perfection ; not laying again the foundation of 
repentance from dead works, and of faith toward God, of the doctrine of 
baptisms, and of laying on of hands, and of resurrection .of the dead, and 
of eternal judgment. 

This language was addressed by Paul to the Jewish converts to 
Christianity. By examining it with the connection, it will be seen 
that Paul was warning the Hebrew Christians of the consequences 

Mosheim in his Ecclesiastical History states, that " it began in the year 93 
or 94 ;" yet, in another work written on a review of that, he says " it began 
about the year 94 or 95." — Mosh. 'Com., vol. 1, sect. 36 Tillemont be- 
lieves, on the authority of Eusebius and Jerome, supported by Juvenal and 
Lactantius, that it began in the year 95. — Till. Eccl. Mem., vol. 2, p. 
413. Nerva succeeded Domitian in the year 96, so that this persecution 
must have been short. After the death of Domitian, the church enjoyed 
rest from persecution until after the close of the first century. Milner says, 
" Nerva, Domitian' s successor, published a pardon for those who were con- 
demned for impiety, recalled those who were banished, and forbade the 
accusing of any men oii account of impiety or Judaism. Others , who were 
under accusation or under sentence of condemnation, now escaped by the 
lenity of Nerva. This brings us to the close of the century, in which we 
behold the Christians, for the present, in a state of external peace.' " — Miln. 
Ch. Hist , vol. 1, p. 105. 

4. After the destruction of Jerusalem, the Christians in Judea enjoyed a 
season of quiet and rest of more than sixty years' continuance. Tillemont 
says, "It was under the government of St. Simeon, that the (Christians) 
Jews left Jerusalem by God's order, before that city was besieged in the 
year 70, and withdrew beyond Jordan into the city of Pella. After the 
destruction of Jerusalem, the Christians returned thither, and appeared 
with reputation by reason of a gi - eat number of prodigies and miracles, so 
that the church of Jesus Christ flourished again there, being composed of 
a great number of Jews who had embraced the faith, and thus continued 
until the city was destroyed again in the last years of Adrian." — Till. 
Eccl. Mem., vol. 2, p. 145. Adrian died, and Avas succeeded by Antoni- 
nus Pius, in 138 ; so that the time the Christians had the peaceful occu- 
pancy of Jerusalem and Judea was more than sixty years. Milner says, 
" The congregation of Christian Jews were commanded by an oracle, 
revealed to the best approved among them, that, before the wars began, 
they should depart from the city, and inhabit a village beyond Jordan, called 
Pella. Thither they retired, and were saved from the destruction which 
soo7i after overwhelmed their countrymen ; and, in so retiring, they at once 
observed the precept, and fulfilled the well-known prophecy of their Saviour. 
The death of Nero, and the destruction of Jerusalem, would naturally occa- 
sion some respite to them from their sufferings ; and we hear no more of 
their persecuted state till the reign of Domitian, the last of theFla\ian 
family, who succeeded to the emph'e in the year 81. He docs not appear 
to have raged against the Christians, till the latter end of his reign." — 
Miln. Ch. Hist., vol. 1, p. 104. Gibbon says, "The Jewish Christians, 
who united the law of Moses with the Christian religion, remained in soli- 
tude in Pella about sixty years, enjoying the comfort of visiting the Holy 
City, which they yet loved and revered. They were vastly outnumbered 
by the Christians from Gentile nations, who rejected the Mosaic ceremonies. 



154 



SCRIPTURE TERMS EXPRESSING DURATION, 



of falling away from their Christian profession ; and also of the con- 
sequences of resting merely upon the first principles of the doctrine 
of Christ. - He also exhorts them to go on from one degree of Chris- 
tian knowledge to another, and from one Christian grace to another, 
until they arrive to perfection. He accuses them of being " dull of 
hearing," of needing to be taught, whereas, their opportunities had 
been such, that they ought to have been teachers. See chap. 5 : 11, 12. 
Hence, he exhorts them to leave the principles of the doctrine of 
Christ, and to go on unto perfection — that is, leave these principles 
or rudiments, as the school-boy leaves the first rudiments of his 
education, and commences the study of some higher branches, not 
to forget them, not to neglect them, but to make a wise use and 
improvement of them, and at the same time continue to rise higher, 
and still higher, in the scale of Christian knowledge and improve- 
ment. Now, if they rested upon the mere first principles of the 
doctrine of Christ, there was danger of their sinking down into a 
cold, lethargic state ; of their resting contented where they were, and 
never making any effort to improve, either in knowledge or virtue ; 
of their resting upon the mere forms and ceremonies of religion, and 
of their being contented with the letter, without the spirit, of Chris- 
tianity. In this way they would, as did their fathers under the 
Legal dispensation, " lay again the foundation of repentance from 
dead works " and " of faith toward God' 1 — that is, it would become 
necessary that their faith toward God should be renewed. " Of 
the doctrine of baptisms " — that is, the washings and purifications 
under the Law. " And of laying on of hands" It is well known 
that the laying on of hands was a legal ceremony under the Law. 
" A nd of resurrection of the dead." For the confirmation of the 
truth of Judaism, and for the confirmation of the faith of the Jews 
in that religion, persons were raised from the dead, and other mira- 
cles were wrought under the Legal dispensation. " And of eternal 
judgment." The phrase translated eternal judgment here is kri- 
matos aionion — that is, judgment of the age, or judgment of old. 
This is an allusion to those great temporal judgments, by which the 

But under the reign of Hadrian the desperate fanaticism of the Jews filled 
up the measure of their calamities, and the Romans exercised the rights ^)f 
victory with unusual rigor. A new city was founded on Mount Zion, 
privileged as a colony, and the Jewish Christians, or JVazarenes, by giving 
up their Jewish habits, enjoyed a free admission into the olony of Hadrian. 9 ' 
• — Gibbon's Rome, vol. 2, chap. 15, p. 66. 



SCRIPTURE TERMS EXPRESSING DURATION. 155 



Jewish religion was established. Now, if these Hebrew Christians 
rested upon the mere first principles of the doctrine of Christ, and 
the consequences should be as stated above, then it would require that 
they should be roused from their lethargy, indifference, and form- 
ality, by the same or similar means that God employed to rouse 
the Jews from their stupidity, under the Legal dispensation. 
Nothing is said in this text about judgment in a future state of 
existence, nor about a resurrection to immortal life. No. Paul 
alludes to circumstances and events which transpired under the 
Legal dispensation ; and, under that dispensation, although some 
persons were raised from natural death to natural life, yet no per- 
son was raised to immortal life ; nor was judgment ever executed 
upon any person living under that dispensation in a future world. 

That the exposition we have given of this text is correct, we 
think is evident from the words which immediately follow it. " And 
this will we do if God permit ; " — that is, leave the principles of 
the doctrine of Christ, and go on unto perfection. " For it is im- 
possible for those who were once enlightened, and have tasted of the 
heavenly gift, and were made partakers of the Holy Ghost, and 
have tasted the good word of God, and the powers of the world 
(aionos) to come, if they shall fall away, to renew them again 
to repentance." That is, as the connection shows, it is not in the 
power of man to renew such to repentance by any p>wer of argu- 
ment or persuasion he is possessed of. It can only be done by a 
similar display of God's power, as was exhibited in the miracles and 
judgments by which the Jewish religion was established, and by 
which the Jews, when they fell away from their profession of this 
religion, were brought to repentance, and their faith in God was 
renewed. We will close our remarks on this text with the follow- 
ing extract from Rev. James Peirce. He says: "The common 
interpretation makes this [the phrase eternal judgment] to refer to 
the final judgment. I think that the words are to be understood 
in a very different manner, and krima here seems to be put for 

temporal judgment The word aionios. which we 

have rendered eternal, I take to respect not the time to come, but 
the time past, and to signify ancient, or past long ago. That the 
word is thus used without any respect to eternity, we may see Rom. 
16: 25; 2 Tim. 1:9; Titus 1: 2. See, also, those places in 
the LXX. Psalm 77 : 5; Prov. 22 : 28; Jer. 18 : 15; Ezek 



156 



SCRIPTURE TERMS EXPRESSING DURATION. 



36 : 2. According to this account of the words, we may consider the 
Jewish religion as established by the ancient and tremendous judg- 
ments, of the execution of which the books of Moses give an 
account, — such as the deluge, the destruction of Sodom and 
Gomorrah, and, more especially, the drowning of Pharaoh and his 
host in the Keel Sea, and perhaps the judgments of God upon the 
Israelites in the wilderness for their impenitence and unbelief." — 
See Paraphrase and Notes on the Epistles, fyc, by the late Rev. 
and learned Mr. Jas. Peirce, of Exon., London, 1733. 

14. 2 Peter 2:17. These are wells without water, clouds that are car- 
ried with a tempest, to whom the mist of darkness is reserved forever. 

Peter was speaking of certain false teachers, probably Judaizing 
teachers, who privily should introduce heresies into the Christian 
church, and overthrow the faith of some. He does not say that this 
" mist of darkness " was reserved for them in a future state of 
existence, nor that they should suffer this mist of darkness in a 
future world. On the contrary, he says they shall " bring upon 
themselves swift destruction ." — See verse 1. Again he says, their 
"judgment now of a long time lingereth not, and their damnation 
slumbereth not." — See verse 3. Peter had heard the predictions 
of our Lord respecting the punishment which was reserved for the 
unbelieving Jews, and for false- professors and false teachers; and 
he knew that that punishment, when he wrote, was nigh at hand ; 
and to this he evidently alludes. If the banishment of the Jews 
from the land of J udea is called " everlasting punishment," without 
intending to signify that it is of endless duration, as we have shown 
to be the fact, with what propriety might the judicial blindness 
which came upon them be called the " mist of darkness forever ! " 

15. Jude 1 : 6. And the angels which kept not their first estate, but 
left their own habitation, he hath reserved in everlasting chains, under 
darkness, unto the judgment of the great day. 

In examining this text, we will first compare it with its parallel in 

2 Peter 2 : 4. For if God spared not the angels that sinned, but cast 
them down to hell, and delivered them into chains of darkness, to be 
reserved unto judgment. 

The first question to be considered is, Who or what were these 
angels ? It has been supposed that they were holy and happy 
angels of God in heaven ; but, in consequence of their rebelling 



SCRIPTURE TERMS EXPRESSING DURATION. 157 

agaiLst God, after a tremendous conflict in the paradise above, they 
were thrust out of heaven, and confined in the manner related in 
these texts. But to this view of the subject we object as follows : 
1; We are not authorized to believe in any such rebellion, and war, 
and fall of angels from heaven. The Bible gives us no account of 
this kind, and certainly we could know nothing about it except by 
divine revelation. It may be pretended, by some, that the book of 
Revelation furnishes such a history ; but no respectable commen- 
tator on the Bible ever pretended that any such account is contained 
in the book of Bevelation ; and if not there, certainly it is nowhere 
else in the Bible. 2. To suppose that any such war ever happened 
in heaven, is to suppose that heaven is not that holy, happy place, 
that it is everywhere represented to be in the Bible. 3. If holy, 
happy angels in heaven could fall away, what security have we that 
mankind, when they get to heaven, will not do the same ? Cer- 
tainly, none at all ; and hence to talk about any certainty of our 
endless happiness in heaven, is to give a false representation of the 
subject. 4. The word which is here rendered angels is defined, by 
all lexicon writers, to signify a messenger, one who brings news, 
a legate, an agent, the bishop or president of a church. It is, 
therefore, a name of office, and not of nature. We think it far 
more rational and scriptural to understand it here of human mes- 
sengers, or agents, than of superhuman, or angels of God. 5. The 
epistle of Jude " is one of those books the genuineness of which was 
disputed in the primitive ages, and which, therefore, as Dr. Lardner 
well observes, 1 ought not to be alleged as affording alone sufficient 
proof of any doctrine.' Grotius ascribes it to a bishop of Jerusa- 
lem, in the reign of Adrian ; but it is commonly believed to have 
been written by J udas, otherwise called Lebbeus and Thaddeus, the 
son of Alpheus, the brother of James the less, and first cousin of 
our Lord. The design of the epistle is to guard its readers against 
the errors and crimes of the Gnostics. The epistle of Jude has as 
little evidence, either external or internal, in its favor as any book 
of the New Testament." — See Im. Ver., Note. 6. The passage in 
2 Peter which is parallel to this in Jude, is found in an epistle 
which is also " of doubtful authority." 7. " From the change of 
style in the second chapter, this chapter is the most doubtful portion 
of the epistle." 8. "By those who admit the -genuineness of these 
epistles, the second chapter of Peter is supposed to have been a quo- 
14 



158 



SCRIPTURE TERMS EXPRESSING DURATION. 



tation from some ancient apocryphal book ; and that Jude consulted 
the epistle of Peter when writing his own ; and that these writers 
might not mean to give authority to the doctrine, nor to sanction it 
in the least ; but merely allude to it by way of illustration, and to 
argue with their readers upon known and allowed principles." — 
See Im. Ver., Note. 9. The connection in which these passages 
are found, shows that it is quite possible that the writers might 
have alluded to the spies, or messengers, who were sent to explore 
the land of Canaan. See Chapter VI. 

But what we are more particularly concerned with now, is the 
meaning of the word everlasting, here applied to the chains with 
which these angels were bound. Let it be noticed that Peter 
simply calls them " chains," without saying anything about their 
being everlasting. The passage in Jude proves, of itself, that the 
word everlasting is here used in a limited sense. Mark the phrase- 
ology. " In everlasting chains, under darkness, unto"- — here is a 
limitation of it — " unto the judgment of the great day." Nothing 
is said about their being punished endlessly after the judgment 
spoken of ; nor is this judgment said to be in another world. For 
an explanation of the phrase " judgment of the great day," see 
Chapter VIII. It is there shown that any time of remarkable 
visitation of punishment upon the wicked is called in the Scriptures 
a great and terrible day of the Lord, or something to the same 
import ; and that none of these phrases are used to designate any 
period of time Ln~a future world. 

16. Jude 1 : 7. Even as Sodom and Gomorrah, and the cities about 
them in like manner, giving themselves over to fornication, and going 
after strange flesh, are set forth for an example, suffering the vengeance of 
eternal fire. 

In the first place, let us compare this with the parallel passage in 

2 Peter 2 : 6. And turning the cities of Sodom and Gomorrah into 
ashes, condemned them with an overthrow, making them an ensample unto 
those that after should live ungodly. 

This passage in Jude is supposed by some to teach the endless 
misery of the inhabitants of the cities spoken of, in a future state 
of existence. But we cannot adopt this view of the subject for the 
following reasons : 1. The scripture writers, both of the Old and 
New Testament, frequently allude to the destruction of Sodom and 



SCRIPTURE TERMS EXPRESSING DURATION. 159 

Gomorrah, yet not a single one of them has given the least intima- 
tion that the inhabitants of those cities were doomed to endless 
misery. 

In the 19th chapter of Genesis we have a particular account of 
this destruction, but not a hint is given that these people were swept 
off from the earth by fire and brimstone, only to endure still worse 
torments after death. In the 18th chapter of the same book we 
have an account of Abraham's intercession for that people that they 
might be spared ; and although he alludes to their extreme danger 
of being overthrown by the temporal judgments of God, yet he says 
nothing about their exposure to still greater sufferings after those 
judgments should have been executed. From this fact we infer, 
that either they were not exposed to any such sufferings, or, if they 
were, Abraham was ignorant of that fact ; or if he was not, he was 
culpably negligent in this respect, and did not act as modern limit- 
arians and believers in the doctrine of endless misery would have 
acted under the same circumstances. The fair presumption is, that 
he had no faith in their exposure to any other sufferings than those 
which they were to experience on the earth. But it may be said, 
" These people might have been exposed to misery after death, and 
yet Abraham and the scripture writers have been ignorant of that 
fact." This is barely possible, but extremely improbable. But, 
certainly, it will not be disputed that God knew all about this. 
Well, where has he informed us that these people have received such 
a tremendous doom as is commonly supposed ? When he sent the 
two destroying angels to warn Lot and his family of the approach- 
ing destruction, he gave them no instructions to inform them, or the 
Sodomites, of any judgment to be executed after death. Now, can 
it be supposed that God knew of a woe ten thousand times more 
tremendous than that which consisted in their being swept off from 
the earth, as with the besom of destruction, and yet neglected to 
give them any warning of it, or to say one single word concerning 
it ? In the 16th chapter of Ezekiel, God alludes a number of times 
to the inhabitants of Sodom and Gomorrah ; but he gives no inti- 
mations of any punishment which they experienced, except that 
which consisted in their being destroyed from off the earth. 2. The 
text itself is entirely silent in regard to any other punishment than 
that which was inflicted in this life. The " eternal fire " spoken 
of, was the fire which destroyed the cities of Sodom and Gomorrah, 



160 



SCRIPTURE TERMS EXPRESSING DURATION. 



and burnt up their inhabitants. In Gen. 19 : 24, 25, we have tha 
following account : " Then the Lord rained upon Sodom and 
Gomorrah brimstone and fire from the Lord out of heaven : and he 
overthrew those cities, and all the plain, and all the inhabitants of 
the cities, and that which grew upon the ground." If these people 
did actually suffer a worse calamity than this in the future world, 
here was the very place to have mentioned it. But no such infor- 
mation is given. 3. The text in Peter says nothing about " eternal 
fire," but says that these cities and their inhabitants were " con- 
demned with an overthrow ; " and both Peter and Jude say, that 
they were " set forth for an example.'''' And Peter adds, that 
they were " an ensample to those that after should live ungodly" 
Now, how could their punishment in another world be an example 
to people living in this ? Certainly they could not see them suffer- 
ing this punishment ; nor could they know anything about it, except 
by divine revelation ; and we have seen that no such revelation was 
given. But the utter destruction of those cities and their inhabit- 
ants, by fire from God out of heaven, was a visible example to the 
Jewish people of God's retributive justice, and of his great dis- 
pleasure' against sin. 4. In the 16th chapter of Ezekiel we have 
a prediction of the return of Sodom and Gomorrah to their former 
estate. Now, whether this relates to the inhabitants of those cities, 
or to the cities themselves, it proves that the " eternal fire," which 
burnt up those cities and their inhabitants, cannot be endless in 
duration. 

But it may be asked, " How could this fire be called eternal, un- 
less it is endless in duration ? " We answer, in the same way that 
the fire which burnt on the Jewish altar could be said to burn for- 
ever. Indeed, it is not only said of this fire " it shall burn for- 
ever," but it is added, " it shall never go out." This is nowhere 
said in the Bible of the fire which destroyed the Sodomites. Why, 
then, should the latter be thought to be endless, and the former be 
allowed to be limited ? But there are several reasons why this fire 
might be called eternal, without supposing it to be of endless dura- 
tion. 1. Because it burned till it had utterly destroyed the inhabit- 
ants of those cities from off the earth, and consumed the cities 
themselves beyond the possibility of their ever being inhabited or 
rebuilt by man. 2. Because these cities were built on a sort of 
bituminous coal, so that this fire continued to burn for many ages 



SCRIPTURE TERMS EXPRESSING DURATION. 



161 



even to the time of the writing of the epistle of Jucle. And iome 
writers tell us, that even after this time smoke and flame was some- 
times seen to issue from the site of those cities. 3. This fire might 
be called eternal, in the same sense as the destruction of other cities 
and places is called perpetual, everlasting, &c. See Jer. 18 : 15, 
16 ; 23 : 40, and 51 : 39 ; Ezek. 26 : 20, 21, and 35 : 9. 

But the phrase here rendered eternal fire is puros aionion, the 
literal rendering of which would be, " the fire of the age," or " the 
fire of old." The simple declaration of the apostle then is, that the 
inhabitants of Sodom and Gomorrah suffered the vengeance of the 
fire of the age, or age-lasting fire ; and no reference is had to any 
punishment beyond this life. 

17. Jude 1 : 13. Raging waves of the sea, foaming out their own 
shame ; wandering stars, to whom is reserved the blackness of darkness 
forever. 

By comparing this with 2 Peter 2 : 17, it will be seen that the 
one is parallel with the other ; and that both Peter and Jude are 
speaking on the same subject, of the same persons, and of the same 
punishment. Our remarks on 2 Peter 2 : 17, are therefore equally 
applicable on this text in Jude. It is there shown that no reference 
is had to punishment in a future state of existence, much less to a 
punishment which shall never end. 

18. Rev. 14 : 11. And the smoke of their torment ascendeth up forever 
and ever ; and they have no rest day nor night, who worship the beast and 
his image, and whosoever receiveth the mark of his name. 

In examining this text, the questions to be considered are — 1. 
Who were to be punished in the manner described in this passage ? 
The connection and the text itself show it was to be those who 
worshipped " the beast and his image ; " those who received " the 
mark of the beast in their forehead or in their hand," or those who 
received " the mark of his name." 2. When were they to be 
punished ? The text and context show it was to be at the very 
time when they worshipped the beast. " And they have no rest, 
day nor night, who ivorship the beast and his image." 3. Where 
were they to be punished ? Why, plainly not in eternity, but in 
time ; during the continuance of day and night. " And they have 
no rest, day nor night, who worship the beast and his image." 
But see verses 9 and 10, " If any man worship the beast and his 
Urn 



162 



SCRIPTURE TERMS EXPRESSING DURATION. 



image, and receive his mark in his forehead, or in his hand, the 
same shall drink of the wine of the wrath of God, which is poured 
out without mixture into the cup of his indignation ; and he shall 
be tormented witih fire and brimstone in the presence of the holy 
angels, and in the presence of the Lamb." Compare this with 
Rev. 16 : 1, 2, " And I heard a great voice out of the temple, 
saying to the seven angels, Go your ways, and pour out the vials 
of the wrath of God upon the earth. And the first went, and 
poured out his vial upon the earth; and there fell a noisome and 
grievous sore upon the men which had the mark of the beast, and 
upon them which worshipped his image" This proves beyond all 
controversy that the punishment spoken of in the text under con- 
sideration, was inflicted in this world. The beast spoken of in the 
text is acknowledged on all hands to be a figure of some false object 
of worship. No one supposes that this beast will exist in another 
world, or that he will be worshipped there ; and as the punishment 
of those who worshipped the beast was to be experienced during the 
time that this worship was rendered, hence the text can have no 
reference to punishment to be inflicted in another world. 

Sufficient has already been said on this text to show that it affords 
no proof of the doctrine of endless punishment ; but, for the satis- 
faction of those who may wish to know more on the subject, we 
offer the following additional remarks. 

All the figures employed in this text, and in the context, are 
frequently employed in the sacred Scriptures to designate punish- 
ment to be inflicted in this world; but not one of them is used, in 
a single instance, to designate punishment in another world. 1. We 
have the word "fire" We have already shown that no term is 
more frequently employed by the sacred writers to represent God's 
temporal judgments, than the term fire. 2. We have "fire and 
brimstone" This phrase is frequently employed for the same pur- 
pose as the term fire. See Job 18 : 15, " Brimstone shall be 
scattered upon his (the wicked man's) habitation." Ps. 11 : 6, 
" Upon the wicked he shall rain snares, fire and brimstone, and an 
horrible tempest : this shall be the portion of their cup." Isa. 34 : 
9, "And the streams thereof (of the land of Idumea) shall be 
turned into pitch, and the dust thereof into brimstone." Ezek. 
38 : 22, " And I will plead against him (Gog) with pestilence and 
with blood ; and I will rain upon him, and upon his bands, and 



SCRIPTURE TERMS EXPRESSING DURATION. 



163 



upon the many people that are with him, an overflowing rain, and 
great hail stones, fire and 'brimstone''' 3. We have " wrath of 
God." Luke 21: 23, "For (at the destruction of Jerusalem) 
there shall be great distress in the land, and wrath upon this 
people." 1 Thes. 2 : 16, " For the wrath is come upon them (the 
Jews) to the uttermost." 4. "We have " cup of the Lord's indig- 
nation." See Ps. 11 : 6, above, and Ps. 75 : 8, " For in the hand 
of the Lord there is a cup, and the wine is red ; it is full of mix- 
ture, and he poureth out of the same : but the dregs thereof, all 
the wicked of the earth shall wring them out, and drink them." 
Jer. 25 : 15 — 18, " For thus saith the Lord God of Israel unto 
me, Take the wine-cup of this fury at my hand, and cause all the 
nations to whom I send thee to drink it. And they shall drink, 
and be moved, and be mad, because of the sword that I will send 
among them. Then took I the cup at the Lord's hand, and made 
all the nations to drink unto whom the Lord had sent me : to 
wit, Jerusalem, and the cities of Judah, and the kings thereof, to 
make them a desolation, an astonishment, an hissing, and a curse, as 
it is this day." 5. We have " smoke of their torment." Ps. 
37 : 20, " They (the wicked) shall consume; into smoke shall they 
consume away." Isa. 34 : 10, " The smoke thereof (of the land 
of Idumea) shall go up forever ; from generation to generation it 
shall lie waste; none shall pass through it forever and ever" 

The meaning of the text, when stripped of its figures, appears to 
be this : That as the worshippers of the beast were the adherents 
of a false religion, and rendered worship to something besides the 
true God ; hence, they would find no rest or enjoyment in the ser- 
vice of such a religion ; but, on the contrary, it would be to them 
a source of continual disquietude, anxiety and torment. This idea 
is expressed in the text and context under the figure of their being 
" tormented with fire and brimstone," of the " smoke of their tor- 
ment ascending up forever and ever ; " that is, unceasingly, perpet- 
ually ; and of their having " no rest day nor night." There are 
quite a sufficient number of such kinds of religion in the world, and 
God knows they have too many adherents, who experience the truth 
of the declaration contained in the text in all its length and 
breadth. 

To this exposition of the text we know of but one plausible ob- 
jection. It is said that " this punishment must be in another 



164 SCRIPTURE TERMS EXPRESSING DERATION. 

world, because it is said to be inflicted ' in the presence oj the holy 
angels, and in the presence of the Lamb.'' " But, have we not 
shown that the worshippers of the beast were to be punished at the 
very time when they worshipped him, and in the place where time 
is measured by day and night ? Most certainly we have. If, then, 
the objector supposes that the presence of the holy angels, or mes- 
sengers, and the presence of the Lamb, is confined exclusively to 
another world, he must also suppose that the beast is in another 
world, and that he is .worshipped there. He must also suppose that 
time in eternity is measured by day and night. Again, have we 
not proved that the seven angels poured out the vials of the wrath 
of God upon the earth ; and that a grievous punishment fell upon 
the worshippers of the beast in this world ? This cannot be denied. 
"Well, then, we ask, which is most rational and consistent, to con- 
clude that the beast exists in another world, and has his worshippers 
there ; or that his worshippers might be punished in this world, and 
at the same time that punishment be inflicted in the presence of the 
holy messengers, and in the presence of the Lamb? It will be 
admitted that by the "Lamb" here is signified Jesus Christ. 
Well, did he not promise to be with his disciples, even after he 
ascended to heaven ? And has he not promised that where two or 
three are gathered together in his name, there he will be in their 
midst ? The presence of the Lamb, then, is not confined exclu- 
sively to another world, but may be, and is, in this world. Hence, 
this punishment might have been inflicted in the presence of the 
Lamb, and, at the same time, have been inflicted in this world. 

19. Rev. 19 : 3. And again they said, Alleluia, and her smoke rose up 
forever and ever. 

The connection shows that this was spoken of spiritual Babylon 
— that " great city," called the " beast with seven heads and ten 
horns.'' In the 17th and 18th chapters we have a particular ac- 
count of this beast, and of his overthrow. In chapter 17 : 8, we 
are told that this beast " ascended out of the bottomless pit." 
This proves that the bottomless pit is in this world, for no one will 
suppose that cities can ascend out of such a pit in a future state of 
existence. But it is also said, that this beast shall " go into per' 
dition." This shows that it is not necessary to go into a future 
state to go into perdition ; for, surely, no one will contend that 



SCRIPTURE TERMS EXPRESSING DURATION. 



165 



cities are to be carried into another world, and be sent into perdition 
there ! What the nature of this perdition was, may be learned 
from chapter 17 : 15 — 17, " The waters which thou sawest, where 
the whore sittcth, are peoples, and multitudes, and nations,' and 
tongues. And the ten horns which thou sawest upon the beast, 
these shall hate the whore, and make her desolate and naked, and 
shall eat her Jlesh, and burn her with fire." See, also, 18 : 2 — 
10, " And he (the angel) cried with a loud voice, saying, Babylon 

- the great is fallen, is fallen, and is become the habitation of devils, 
and the hold of every foul spirit, and a cage of every unclean and 
hateful bird. For all nations have drunk of the wine of the wrath 
of her fornication, and the kings of the earth have committed for- 
nication with her, and the merchants of the earth are waxed rich 
through the abundance of her delicacies. And I heard another 
voice from heaven, saying, Come out of her, my people, that ye be 
not partakers of her sins, and that ye receive not of her plagues. 
For her sins have reached unto heaven, and God hath remembered 
her iniquities. Reward her even as she rewarded you, and double 
unto her double, according to her works ; in the cup which she hath 
filled, fill to her double. How much she hath glorified herself, and 
lived deliciously, so much torment and sorrow give her : for she 
saith in her heart, I sit a queen, and am no widow, and shall see no 
sorrow. Therefore shall her plagues come in one day, death, and 
mourning, and famine ; and she shall be utterly burned with 
fire : for strong is the Lord God who judgeth her. And the kings 
of the earth, who have committed fornication and lived deliciously 
with her, shall bewail her, and lament her ; ichen they shall see the 
smoke of her burning, standing afar off for the fear of her torment, 
saying, Alas, alas ! that great city Babylon, that mighty city ! for 
in one hour is thy judgment come." It is supposed by some, that 
Babylon here spoken of, signifies pagan Borne. But, if the reader 
will examine all that is said about it in the Bevelation, he will see- 
that it is much more natural to understand it of the city of Jerusa- 

, lem. For instance, see chapter 11 : 7, 8. " And when they (the 
two witnesses) shall have finished their testimony, the beast that as- 
cendeth out of the bottomless pit shall make war against them, 
and shall overcome them, and kill them. And their dead bodies 
shall lie in the street of the great city, which spiritually is called 
Sodom and Egypt, where also our Lord was crucified." We 



166 



SCRIPTURE TERMS EXPRESSING DURATION. 



are also told that " that great city was clothed in fine linen, and 
purple, and scarlet" — see chapter 18 : 16, — and that men " cried, 
when they saw the smoke of her burning, saying, "What city is like 
unto this great city? " Verse 18. Again : " Rejoice over her, thou 
heaven, and ye holy apostles and prophets, for God hath avenged 
you on her." Verse 20. Once more : " And in her was found the 
blood of prophets, and of saints, and of all that ivere slain upon 
the earth." Verse 24. Then the 19th chapter commences thus : 
" And after these things I heard a great voice of much people in 
heaven, saying, Alleluia; salvation, and glory, and honor, and 
power, unto the Lord our God : for true and righteous are his judg- 
ments ; for he hath judged the great whore which did corrupt the 
earth with her fornication, and hath avenged the blood of his serv- 
ants at her hand. And again they said, Alleluia, and her smoke 
rose up forever and ever." Now, whether this was pagan Rome, or 
Jerusalem, no further proof is needed that there is no allusion here 
to punishment in another world. We see that here, as in many 
other places in the Bible, the term fire is used as a figure of God't 
temporal judgments, and that the phrase forever and ever is evi- 
dently used in a limited sense. 

20. Rev. 20 : 10. And the devil that deceived them was cast into the 
lake of fire and brimstone, where the beast and the false prophet are, and 
shall be tormented day and night forever and ever. 

We have seen what the beast here spoken of was, and that he 
was to go into perdition — that is, be utterly destroyed by the 
judgments of God. This text shows that the same fate awaited the 
devil or impostor. The lake of fire and brimstone here signifies 
precisely the same as perdition, and, so far from being in another 
world, is expressly declared to be in this. See Rev. 19 : 20, 21 
" And the beast was taken, and with him the false prophet that 
wrought miracles before him, with which he deceived them that 
had received the mark of the beast, and them that worshipped his 
image. These both were cast alive into a -lake of eire burning 
with brimstone. And the remnant were slain vnth the sword 
of him that sat upon the horse, which sword proceeded met of his 
mouth; and all the fowls were filled with their flesh." In this 
passage, and in the text under consideration, " the persons who are 
said to be tormented forever and ever are not real, but figurative, 



SCRIPTURE TERMS EXPRESSING DURATION. 



167 



and symbolic persons — the impostor, the beast, and the false 
prophet. The place, therefore, the kind, and the duration of their 
torment must also be figurative." The meaning seems to be, that 
the enemies of Christianity, the advocates of error, and false proph- 
ets, together with the spirit of wickedness itself, should be over- 
come and utterly destroyed. The punishment spoken of in the text 
was to be inflicted, like that upon the " worshippers of the beast," 
in the place where time is measured by day and night. Of course 
it could not be in eternity. 

Such are all the texts in the Bible, where the words eternal, 
everlasting, forever, and forever and ever, are applied to punish- 
ment. We have not omitted one to our knowledge.- We have 
found these words applied to punishment twenty times ; but in Isa. 
33 : 14 ; Jer. 17 : 4; Matt. 18 : 8, and 25 : 41 ; Jude 1 : 6, 7 ; and 
Rev. 14: 11, they are applied to the instrument of punishment; 
and in Rev. 19 : 3, to the punishment of a place ; so that in reality 
these words are applied to the punishment of persons only twelve 
times in the whole Bible — five times in the Old Testament, and 
seven times in the New. In the Old they are thus applied, once 
in Job, once in Psalms, once in Jeremiah, once in Malachi, and 
once in Daniel. In the New, once in Matthew, once in Mark, once 
in 2 Thessalonians, once in Hebrews, once in 2 Peter, once in Jude, 
and once in Revelation. The word eternal is not applied to the 
punishment of persons in a single instance in the Old Testament, 
and but twice in the New — once in Mark and once in Hebrews. 
The word everlasting is thus applied in the Bible four times ; twice 
in the Old Testament, and twice in the New. In the Old it is thus 
applied, once in Jeremiah, and once in Daniel. In the New, once 
in Matthew, and once in 2 Thessalonians. The word forever is 
applied as above four times in the Bible; twice in the Old, and 
twice in the New Testament. In the Old, it is applied in this 
manner, once in Job, and once in Psalms. In the New, once in 2 
Peter, and once in Jude. The phrase forever and ever is applied 
to the punishment of persons twice in the Bible ; once in Psalms, 
and once in Revelation. Neither of these words is applied to the 
punishment of persons in either of the following books of the Old 
Testament : — Exodus, Leviticus, Numbers, Deuteronomy, Joshua, 
Ruth, Judges, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles 
Ezra, Nehemiah, Esther, Proverbs, Ecclesiastes, Song of Solomon 



168 



SCRIPTURE TERMS EXPRESSING DURATION". 



Isaiah, Lamentations, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, 
Micah, Nahum, Habakkuk, Zephaniah, Haggai, nor in Zechariah. 
Nor are they thus applied in any of the following books of the New 
Testament : — Luke, J ohn, Acts, Bomans, 1 and 2 Corinthians, 
Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 1 
and 2 Timothy, Titus, Philemon, James, 1 Peter, nor in 1, 2, and 
3 John. Whether the passages in which these words are applied 
to punishment give the least countenance or support to the doctrine 
of endless punishment, the reader can judge. 



SECTION IV. 

Statement of Facts, showing that the Fact of the Application of the Words 
Eternal, Everlasting, fyc, to Punishment, is no Proof of the Doctrine 
of Endless Punishment. 

1. We have seen that the words everlasting, forever, and forever 
and ever, in the Old Testament, are translated from the Hebrew 
olim. Taylor, Parkhurst, Stuart, and indeed all lexicon writers, 
admit that the word olim does not of itself signify an endless dura- 
tion. In other words, that this is not the radical meaning of the 
word. Hence, they define it to signify " a duration which is con- 
cealed ;" " time hidden from man, whether definite or indefinite, 
whether past or future." 

2. These words in the New Testament are translated from the 
Greek word aion and aionios. The authorities referred to above 
admit that these words are frequently used to express a limited 
period of time, and that they correspond with the Hebrew olim ; 
and, also, that in their scripture usage they are synonymous with 
that term. 

3. Although the authorities just referred to contend that aion 
and aionios are sometimes used to express endless duration, yet of 
this there is no proof ; and although they assert that olim is some- 
times used to signify endless duration, yet of this there is no proof ; 
and, besides, even they themselves admit that it signifies this, " not 
from the proper force of the word, but when the sense of the place 
requires it, as God and his attributes." But, allowing they are 
correct in this, — and in our opinion it is a point of but very little 
importance, — then it will follow that the extent of duration expressed 



SCRIPT ORE TERMS EXPRESSING DURATION. 



169 



by these terms must be determined by the nature of the thing to 
which they are applied ; and, unless it can be shown that punish- 
ment is absolutely endless in its nature, the fact of the application 
of these terms to punishment does not prove the endless duration of 
that punishment. 

4. It is beyond all dispute, that these words are frequently, and 
in a great variety of ways, used in the Scriptures, both of the Old 
and the New Testament, to signify limited duration. Out of six 
hundred and fifty-two occurrences of olim, and its corresponding 
words, in the Old Testament, it is susceptible of the clearest demon- 
stration that in six hundred instances it expresses only limited 
duration. 

5. Our translators have rendered olim, and its corresponding 
words, by nearly thirty different words and phrases, most of them 
signifying duration, but varying, as to its extent, from three days to 
endless duration. 

6. It is an indisputable fact that the words olim and aion are 
used in the Scriptures in the plural number. Now, had the inspired 
writers understood these words to express endless duration, there 
would have been no necessity of their using them in the plural 
number , but, on the contrary, such use of them would be highly 
improper. 

7. These words are not only used in the plural number, but 
words are added to extend their signification. The literal rendering 
of Exodus 15 : 18, is, " The Lord shall reign from aion to aion and 
farther." Dan. 12: 3, " And. they that turn many to righteous- 
ness shall shine as the stars through the aions and farther." Mic. 
4 : 5, " And we will walk in the name of Jehovah our God through 
the aion and beyond it." Now, if the word aion signifies eternity, 
then we should be under the necessity of reading these passages 
thus: — "The Lord shall reign from eternity to eternity, and 
farther." " And they that turn many to righteousness shall shine 
as the stars through the eternity and farther." " And we will 
walk in the name of Jehovah our Grod through the eternity and 
beyond it." Now, to speak of a period of time beyond eternity, or 
to speak of one eternity succeeding another, is absurd. Hence, we 
conclude the scripture writers did not understand these words to 
signify endless duration. 

8. If we understand aion to express endless duration, then we 

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SCRIPTURE TERMS EXPRESSING DURATION. 



shall read in the Bible of eternities, of the beginning of eternity 
of the end of eternity, and of this eternity, and the eternity tc 
come. Eph. 2 : 7, " That in the aions (eternities) to come he 
might show the exceeding riches of his grace." Col. 1 : 26, " Even 
the mystery which hath been hid from aions (eternities), and from 
generations." Eph. 3:9, " And to make all men see what is the 
fellowship of the mystery, which from the beginning of the aion 
(eternity) hath been hid in God." Titus 1 : 2, "In hope of eternal 
life, which God that cannot lie promised before the aion (eternity) 
began." Acts 3 : 21, " Which God hath spoken by the mouth of 
all his holy prophets since the aion (eternity) began." Matt. 24 : 
8, " Tell us when shall these things be, and what shall be the sign 
of thy coming, and of the end of the aion (eternity)." Matt. 28 : 
20, " Lo, I am with you always, even to the end of the aion 
(eternity)." Heb. 9 : 26, " But now once in the end of the aion 
(eternity) hath he appeared to put away sin by the sacrifice of him* 
self." 1 Cor. 10 : 11, " And they are written for our admonition 
upon whom the ends of the aions (eternities) have come." Matt. 
12 : 32, " But whosoever speaketh against the Holy Ghost, it shall 
not be forgiven him, neither in this aion (eternity), nor in the aion 
(eternity) to come." Eph. 1:21, " Far above all principality, and 
power, and might, and dominion, and every name that is named, 
not only in this aion (eternity), but also in that to come.'" 

9. It is a matter of some doubt whether these words do of them- 
selves primarily signify duration at all, and whether, when they 
are used for this purpose, they are not used in an accommodated 
sense. Dr. Clowes says on this subject, " There has been at least 
one writer (Bev. Mr. Goodwin, in the Christian Examiner, pub- 
lished in Boston) who has with great learning and judgment examined 
these words, and who has come to the conclusion that olim, and its 
equivalent aion, mean spirit, and aionios means spiritual, and that 
these words never have necessarily the meaning of duration. With- 
out admitting or rejecting the correctness of this sentiment, we 
must declare that our Saviour has so carefully defined eternal life 
as consisting in £ the knowledge of God, and of Jesus Christ as sent 
by him,' and as being that which is here enjoyed before the resurrec- 
tion, — as something, in short, which is exclusive of that life which 
shall be enjoyed in the future world, — that we feel ourselves com- 
pelled to admit, that, in the teachings of our Saviour, the term 



SCRIPTURE TERMS EXPRESSING DURATION. 



171 



aionios, rendered eternal, in the phrase eternal life, refers much 
more to the character of that life than to its duration. The only 
question is, whether the terms olim, aion, and aionios, have not in 
other parts of Scripture a corresponding meaning." 

10. If we understand these terms to be expressive of endless 
duration, we put an unanswerable argument into the hands of the 
Jews. It is ac incontrovertible fact that these terms are applied 
to God's ancient covenant with the Jews, to the statutes of Moses 
and to the priesthood of Aaron. With what propriety, then, may 
the Jews contend that all these ^ a ve designed to be of perpetual 
continuance, and that Jesus must nave been an impostor, inasmuch 
as one ostensible object which he had in view was to abrogate the 
institutions of Moses, and bring the Legal covenant to a close ! 

11. But we also set the Bible at variance with itself. We have 
seen that these terms are applied to the ordinances of Moses, and 
yet, in Heb. 8 : 13, and 9 : 10, we are expressly told that the old 
covenant and the Mosaic ordinances are done away. We have seen 
that these terms are applied to the Aaronic priesthood, and yet, in 
Hebrews, 7th chapter, we are told that that priesthood is abolished. 
These terms are also applied a number of times to the kingdom of 
Christ, and yet. in 1 Cor. 15 : 24, we are told that this kingdom 
shall come to an end. "Then cometh the end, when he (Christ) 
shall have delivered up the kingdom to God, even the Father; 
when he shall have put down all rule, and all authority, and 
power ; for he must reign till he hath put all enemies under his 
feet." 

12. Although these terms are applied to the punishment of 
persons twelve times in the Bible, yet in not one single instance are 
they applied to punishment after death, or in a future state of 
existence. We have examined every passage particularly and care* 
fully, and have not been able to find even one which has any refer- 
ence to a future world. Now, this is an important fact. How can 
it be supposed now that the scripture writers believed in a future 
state of unending punishment, and understood these terms as 
expressive of endless duration, and yet should not, in a single 
instance, apply these terms to that punishment ? This is an 
absurdity so glaring that it must not be overlooked. The Bible 
abounds with exhortations to, and warnings, and' threats, and denun- 
ciations against, the wicked, yet nowhere between its lids do we fiud 



172 



SCRIPTURE TERMS EXPRESSING DURATION. 



the terms olim, aion, and aionios, applied to any punishment what 
ever in another world. This fact, upon the minds of the candid^ 
will have, and upon the minds of all ought to have, great weight. 

13. It is also a fact that a great majority of the scripture writers 
have not applied these terms to punishment — that is, the punish- 
ment of persons — at all. And of those who have, they have done 
so only in a very few instances. Job, David, Jeremiah, Daniel, 
and Malachi, are the only Old Testament writers who apply these 
terms to punishment; and they, each, only once. Jesus Christ 
applied the terms in question to punishment only twice ; Paul, 
twice ; Peter, once ; Jude, once ; and supposing John to have been 
the author of the book of Revelation, he once. Now, can it be 
believed that Moses, Joshua, Ruth, Ezra, Nehemiah, Esther, Solo- 
mon, Isaiah, Ezekiel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, 
Nahum, Habakkuk, Zephaniah, Haggai, and Zechariah, could have 
believed in the doctrine of future endless punishment, and that these 
terms were expressive of endless duration, and yet that, in all their 
denunciations against the wicked, they should never apply these 
terms to punishment of any kind, either in this world or another ? 
The man who can believe this must have a mind not regulated by 
evidence in making up his opinions. Such an one is prepared to 
believe almost anything. 

We will now notice some objections. It is said that " these 
terms must express endless duration because they are applied to 
God." If the objector means by this that because a term expressive 
of duration is applied to God, therefore it expresses endless dura- 
tion in all cases, we have shown this to be contrary to fact. For 
we have seen that the terms in question are applied to God, and yet 
are applied to things which have had, and to things which are to 
have, an end. If he means by it that because a term expressive of 
duration is applied to God, therefore that term is of itself express- 
ive of endless duration, this also is contrary to fact. For we have 
shown that the term olim is applied to God, and yet that eternity 
is not the radical meaning of the word ; and that if it expresses 
endless duration when applied to God, it is not from the natural 
force of the word, but because the Being to whom it is applied is 
endless in his nature. We say a great man, and the great God ; 
but when we apply the word great to man, we do not mean that he 
is as great as God. We say a good man, and the good God ; but 



SCRIPTURE TERMS EXPRESSING DURATION. 



173 



we do not mean that.the man is as good as God. So, also, we say 
of a man, he is an everlasting talker, and of God, he is everlast* 
ingly good ; but we do not mean that the man will continue to talk 
as long as God is good. Yv r e say, too, of a child, he is eternally in 
mischief, and of God, he is the eternal God ; but we do not mean 
that the child will continue to do mischief as long as God exists. 

2. It has been said that " aionios, when it stands alone, signifies 
endless duration." Aionios is an adjective. It must, therefore, be 
connected with some noun, either expressed or understood, which 
it qualifies. Adjectives never make or add qualities to nouns, but 
simply express qualities which are inherent in the noun itself. 
Neither can an adjective express any more than the noun to which 
it is prefixed, or from which it is derived. Indeed, it is often the 
case that nouns express more than can be expressed by adjectives. 
For instance, we say of a man, he is lovely ; by this we mean that 
he is possessed of some lovely qualities ; but if we say the man is 
love, we express by this that love is the inherent principle of his 
very nature. When we say God is lovely, we do not express as 
much as when we say God is love. For God might be lovely, and 
yet love not be the essence of his nature ; but when we say he is 
love, we express by it that love is the central sun of all his excel- 
lences ; that it is the sum and substance, the all and in all, and the 
very essence of his nature. Now, as the adjective aionios is derived 
from the noun aion, hence it can express no more than aion. 

3. But it is said that " these terms must express endless duration 
when applied to punishment, inasmuch as, in some texts where they 
are thus applied, the punishment spoken of is in the same text con- 
trasted with eternal life" There are but two instances of this in 
the Bible, — one in Dan. 12:2, and one in Matt. 25 : 46. It by 
no means follows that because everlasting punishment is contrasted 
with eternal life, therefore the punishment spoken of is equal in 
duration with the life spoken of, even allowing the life to be of 
endless duration. Before this can be admitted, it must first be 
proved that punishment is as enduring in its nature as life. But 
we have shown that the word rendered punishment, in Matt. 25 : 
46, signifies chastisement, or correction, for the benefit of the pun- 
ished. Now, to speak of endless correction,. is a contradiction in 
terms. Hence the fact of the application of the term aionios to 
punishment does not prove that punishment is endless, for two 

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SCRIPTURE TERMS EXPRESSING DURATION. 



reasons. First, because aionios does not of itself express endless 
duration ; and, second, because the punishment to which it is 
applied is limited in its nature. Again, these terms are applied to 
different things in the Bible, and in the same passages, when all 
must acknowledge that one is limited and the other endless. Hab. 
3: 6, " And the everlasting mountains were scattered, the perpet- 
ual hills did bow : his ways are everlasting." See, also, Rom. 
16 : 25, 26, " According to the revelation of the mystery, which 
was kept secret since the aionions began, but now is made manifest, 
and by the scriptures of the prophets, according to the command- 
ment of the aionion God." If the objection we are considering is 
of any force, it proves that the hills and mountains will endure as 
long as God exists, and that the ages of the world are as ancient 
and as enduring as God. Whereas Paul, in the text from Romans, 
speaks expressly of a time when these ages began. What has been 
said is sufficient to overthrow the objection under consideration ; 
but there is one fact which of itself is sufficient to silence this objec- 
tion forever. In our remarks on Dan. 12 : 2, and Matt. 25 : 46, 
we have shown that the everlasting or eternal life there spoken of 
is not the life of the resurrection world, but is that life which is 
imparted to the believer in Jesus, and which may be enjoyed in 
this state of existence. We have shown that Christ himself defines 
this life to consist in the " knowledge of God, and of Jesus Christ 
whom he hath sent ; " and that he speaks of his followers as being 
already in the possession of eternal life. Now, in the face of this 
testimony, who dare assert that eternal life consists in endless beat- 
itude in a future state of existence ? Surely no one, who heeds the 
instructions and the testimony of the great Founder of Christianity, 
Jesus Christ. As, therefore, the eternal life spoken of in Matt. 
25 : 46, was confined to this world, so also the everlasting punish- 
ment. As the one was limited, so also the other. 

4, Again, it is said that, " in our exposition of those texts where 
these terms are applied to punishment, we have applied nearly all 
of them to the Jews ; and it is unreasonable to suppose that nearly 
all that is said in the Bible about everlasting punishment was spoken 
in reference to that people." The objector must be careful how he 
brings his reason against facts. We know that Universalists have 
been accused of making a kind of scape-goat of the Jewish people, 
and of making them bear all the sins of mankind, and all the pun- 



SCRIPTURE TERMS EXPRESSING DURATION. 



175 



ishment. But have we not appealed to the context, and the con- 
nection of these passages, to prove the correctness of our opinions ? 
If it is a fact, then, that most of these texts relate to the awftu 
doom which came on the Jewish nation, and which they are suffer- 
ing to this day, it is a fact for which we are not responsible. And 
if any one is disposed to cavil on this ground, he must cavil with 
the Bible, not with us. If the objector thinks this opinion is erro- 
neous, he had better be trying to prove it so than to be finding 
fault. 

5. It is also said, that " if these terms do not express endless 
duration, then we have no proof of the endless existence of God. 1 ' 
But do not the Scriptures teach that God is self-existent ? And 
is not his endless existence a self-evident fact ? Suppose that 
no word whatever expressive of duration was ever applied to 
him, would this make any difference in regard to his duration ? 
Or suppose that all words, of every language under heaven, expres- 
sive of duration, were applied to him, and applied to him times 
without number, would this make his endless existence any more 
certain ? Is God dependent on the meaning of a word for his end- 
less existence ? If so, then we may well fear that he will come to 
naught. But no rational man will pretend this. If, then, God is 
ever-enduring in his very nature, it is a matter of no consequence 
whether any word expressive of duration is ever applied to him or 
not ; and if such words are applied to him, it is immaterial whether 
they express endless duration or not. 

6. Once more. It is said that " if these words do not express 
endless duration, then we have no proof of the endless existence 
and happiness of mankind in a future world." If no other terms 
were used to express the duration of man's existence and happi- 
ness in the resurrection world, there might be some force in this ; 
but such is not the fact. There are several words applied to life 
and happiness in the Scriptures which are never applied to punish- 
ment ; and these words are unequivocal in expressing endless dura- 
tion. These words are amianton, apktharton, and dkatalutos ; 
rendered endless, undefiled, incorruptible, and immortal. In 2 
Cor. 4 : 7, we read, " For our light affliction, which is but for a 
moment, worketh for us a far more exceeding and eternal (aionion) 
weight of glory." The word and in this passage was supplied by 
the translators, and weakens the force of the passage. Leaving 



176 



SCRIPTURE TERMS EXPRESSING DURATION. 



that word out, we here read of a glory exceeding aionion or eternal, 
The original is even more full than this. The literal rendering 
would be, " a glory exceeding eternal to an excess." In Heb. 7 : 
16, we read of an endless life ; but we nowhere in the Bible read 
of endless death, of endless misery, woe or pain, nor of endless pun- 
ishment, nor of an endless hell. In 1 Peter 1 : 4, we read of " an 
inheritance incorruptible, undefiled, and that fadeth not away." 
In Isa. 25 : 8, and 1 Cor. 15 : 54, we are told that " death shall 
be swallowed up in victory.'" And in 2 Cor. 5 : 4, we read of 
mortality being "-swallowed up of life." In 2 Tim. 1 : 10, we 
read of " life and immortality being brought to light by Jesus 
Christ ; " but we nowhere read of immortal death and endless pain 
being brought to light by J esus Christ, or any other person men- 
tioned in the Bible. In 1 Cor. 15 : 22, we are told that " as in 
Adam all die, even so in Christ shall all be made alive" Now, 
just as certain as Christ will endlessly exist, just so certain is it 
that all mankind will exist endlessly ; for they are to be made alive 
in him. In 1 Cor. 15 : 51,- 52, we are told that all mankind shall 
be changed from 11 mortal to immortality;" and in verse 54 we 
are informed that " this corruptible must put on incorruption, and 
this mortal immortality." These passages prove, beyond the possi- 
bility of a doubt, that the endless existence of mankind is taught in 
the Bible, irrespective of the application of olim, aion, and aionios f 
to that existence. 

Such are all the objections to our views of these terms. "Whether 
they are innperable or not, the reader can judge for himself. 



CHAPTER VI, 
BIBLE DOCTRINE OF JUDGMENT. 



SECTION I. 

Those passages which show the Manner of, the Time when, and PJace 
where, God judges his creatures. 

I. Law Dispensation. — Judgment signifies the sentence or decision of a 
judge or ruler. 

1 Kings 3 : 28. And all Israel heard of the judgment which the king 
had judged ; and they feared the king : for they saw that the wisdom of 
God was in him, to do judgment. 

Deut. 16 : 18 — 20. Judges and officers shalt thou make thee in all thy 
gates, which the Lord thy God giveth thee, throughout the tribes ; and 
they shall judge the people with just judgment. Thou shalt not wrest 
judgment ; thou shalt not respect persons, neither take a gift : for a gift 
doth blind the eyes of the wise, and pervert the words of the righteous. 
That which is altogether just shalt thou follow, that thou mayest live, and 
inherit the land which the Lord thy God giveth thee. 

Ps. 72 : 1 — 4. Give the king thy judgments, 0 God, and thy righteous 
ness unto the king's son. He shall judge thy people with righteousness, 
and thy poor with judgment. The mountains shall bring peace to the 
people, and the little hills by righteousness. He shall judge the poor of 
the people, he shall save the children of the needy, and shall break in 
pieces the oppressor. 

Deut. 32 : 4. He is the Rock, his work is perfect : for all his ways are 
judgment : a God of truth, and withput iniquity, just and right is he. 

Ps. 9 : 7, 8. But the Lord shall endure forever : he hath prepared his 
throne for judgment. And he shall judge the world in righteousness, lie 
shall minister judgment to the people in uprightness. 

Verse 16. The Lord is known by the judgment which he executcth : the 
wicked is snared in the work of his own hands. 

Ps. 33 : 4, 5. Fjr the word of the Lord is right; and all his wok 1 
done in truth. He loveth righteousness and judgment: the earth is full of 
the goodness of the Lord. 



178 



BIBLE DOCTRINE OF JUDGMENT. 



Ps. 89 : 14. Justice and judgment are the habitation of thy throne 
mercy and truth shall go before thy face. 

Ps. 19 : 9. The fear of the Lord is clean, enduring forever : the judg* 
ments of the Lord are true and righteous altogether. 

Ps. 119 : 62. At midnight I will rise to give thanks unto thee, because 
of thy righteous judgments. 

Verse 75. I know, 0 Lord, that thy judgments are right, and that thou 
in faithfulness hast afflicted me. 

Verse 137. Righteous art thou, 0 Lord, and upright are thy judg- 
ments. 

II. Gospel Dispensation. 

Isa. 9 : 6, 7. For unto us a child is born, unto us a son is given : and 

the government shall be upon his shoulders Of the increase of his 

government and peace there shall be no end, upon the throne of David, 
and upon his kingdom, to order it, and to establish it with judgment and 
with justice from henceforth even forever. The zeal of the Lord of hosts 
will perform this. 

Micah 5 : 2. But thou, Bethlehem Ephratah, though thou be little 
among the thousands of Judah, yet out of thee shall he come forth unto 
me that is to be Ruler in Israel ; whose goings forth have been from of old, 
from everlasting. 

Matt. 2 : 6. And thou, Bethlehem, in the land of Juda, art not the least 
among the princes of Juda : for out of thee shall come a Governor, that 
shall rule my people Israel. 

Luke 1 : 82, 88. He (Jesus) shall be great, and shall be called the Son 
of the Highest : and the Lord God shall give unto inmrthe throne of his 
father David. And he shall reign over the house of Jacob forever ; and 
of his kingdom there shall be no end. 

Isa. 42 : 1 — 3. Behold my servant, whom I uphold ; mine elect, in 
whom my soul delighteth ; I have put my spirit upon him : he shall bring 
forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause 
his voice to be heard in the street. A bruised reed shall he not break, and 
the smoking flax shall he not quench : he shall bring forth judgment unto 
truth. 

John 5 : 22. For the Father judgeth no man ; but hath committed all 
judgment unto the Son. 

Verse 47. And hath given Mm (Christ) authority to execute judgment 
also, because he is the Son of man. 

Acts 17 : 81. Because he hath appointed a day in the which he will 
judge the world in righteousness, by that man whom he hath ordained ; 
whereof he hath given assurance unto all men, in that he hath raised him 
from the dead. 

Acts 10 : 42. And he commanded us to preach unto the people, and to 
testify that it is he which was ordained of God to be the Judge of quick 
and dead. 

HI. This Judgment, or decision, is in accordance with the works of 
the creature. 

Matt. 16 : 27. For the Son of man shall come in the glory of his Father 
with his angels ; and then he shall reward every man according to his 
works. 

Ps. 62 : 12. Also unto thee, 0 Lord, belongeth mercy : for thou 'ren- 
derest to every man according to his work. 



BIBLE DOCTRINE OP JUDGMENT. 



179 



Kom. 2 : 3. And thinkest thou this, 0 man, that judgest them which 
do such things and doest the same, that thou shalt escape the judgment 
of God? 

Verse 5. But after thy hardness and impenitent heart, treasurest up 
unto thyself wrath against the day of wrath, and the revelation of the 
righteous judgment of God. 

Verse 6. Who will render to every man according to his deeds. 

Eev. 20 : 13. And they were judged every man according to his works 

Kev. 23 : 12. And, behold, I come quickly ; and my reward is with me, 
to give every man according as his work shall be. 

See also Sections I. and II., on Rewards and Punishments, in this work. 

IV. Time when, and place where, God judges his creatures. 

1 Chron. 16 : 12 — 14. Remember his marvellous works that he hath 
done, his wonders, and the judgments of his mouth ; 0 ye seed of Israel, 
his servants, ye children of Jacob, his chosen ones. He is the Lord our 
God ; his judgments are in all the earth. 

Ps. 105 : 7. He is the Lord our God : his judgments are in all the 
earth. 

Ps. 58 : 11. So that a man shall say, Verily there is a reward for the 
righteous : verily he is a God that judgeth in the earth. 

Eccl. 3 : 16, 17. And moreover I saw under the sun the place of judg- 
ment, that wickedness was there; and the place of righteousness, that 
iniquity was there. I said in mine heart, God shall judge the righteous 
and the wicked : for there is a time there for every purpose and for every 
work. 

Isa. 42 : 4. He shall not fail nor be discouraged, till he have set judg- 
ment in the earth : and the isles shall wait for his law. 

Isa. 26 : 9. For when thy judgments are in the earth, the -inhabitants 
of the world will learn righteousness. 

Jer. 9 : 24. But let him that glorieth, glory in this, that he under- 
Btandeth and knoweth me, that I am the Lord which exercise loving kind- 
ness, judgment, and righteousness, in the earth: for in these things I 
delight, saith the Lord. 

Jer. 23 : 5. Behold, the days come, saith the Lord, that I will raise 
unto David a righteous Branch, and a king shall reign and prosper, and 
shall execute judgment and justice in the earth. 

Ezek. 21 : 30. I will judge thee in the place where thou wast created, 
in the land of thy nativity. 

Ban. 7 : 10. The judgment was set, and the books were opened. 

John 9 : 39. And Jesus said, For judgment (krima) I am come into 
this world ; that they which see not, might see, and that they which see, 
might be made blind. 

Matt. 12 : 20. A bruised reed shall he (Christ) not break, and smoking 
flax shall he not quench, till he send forth, judgment unto victory. 

Prov. 11 : 31. Behold the righteous shall be recompensed in the earth : 
much more the wicked and the sinner. 

John 16 : 7 — 11. Nevertheless, I tell you the truth ; it is expedient for 
you that I go away : for if I go not away, the Comforter will not come unto 
you ; but if I depart, I -will send him unto you. And when he is come, he 
will reprove the world of sin, and of righteousness, and of judgment 
(kriseos) ; of sin, because they believe not on me : of righteousness, 
because I go to my Father, and ye see me no more : of judgment (kriseos), 
because the prince of this world is judged. 



180 



BIBLE DOCTRINE OF JUDGMENT. 



John 12 : 31. Now is the judgment (krisis) of this world: now shaft 
the prince of this world be cast out. 

Rom. 14 : 10. But why dost thou judge thy brother ? or why dost thou 
set at nought thy brother ? for we shall all stand before the judgment-seat 
(bemati) of Christ. 

2 Cor. 5 : 10. For we must all appear before the judgment-seat (bematos) 
of Christ ; that every one may receive the things done in his body, accord- 
ing to that he hath done, whether it be good or bad. 

1 Peter 4 : 17. For the time is come that judgment (krima) must begin 
at the house of God : and if it first begin at us, what shall the end be of 
them that obey not the gospel of God ? 

Rev. 14 : 6, 7. And I saw another angel fly in the midst of heaven 
having the everlasting gospel to preach unto them that dwell on the earth 
and to every nation, and kindred, and tongue, and people, saying with a 
loud voice, Fear God, and give glory to him : for the hour of his judgment 
(kriseos) is come ; and worship him that made heaven and earth, and the 
sea, and the fountains of water 



SECTION II. 

Sundry passages of the New Testament speaking of Judgment. 

Matt. 5 : 21, 22. Whosoever shall kill, shall be in danger of the judg 
ment (krisei) : but I say unto you, that whosoever is angry with his brother 
without a cause, shall be in danger of the judgment (krisei) ; and whoso- 
ever shall say to his brother, Raca, shall be in clanger of the council ; but 
whosoever shall say, Thou fool, shall be in danger of hell-fire. ( Gehenna- 
pur vs.) 

Matt. 7:2. For with what judgment (krimati, etc.) ye judge ye shall 
be judged. 

Matt. 12: 18. And he (Christ) shall show judgment (krisin) to the 
Gentiles. 

Yerse 41. The men of Nineveh shall rise in judgment (krisei) with this 
generation, and shall condemn it. 

Verse 42. The queen of the south shall rise up in the judgment (krisei) 
with this generation, and shall condemn it. 

Luke 11 : 31, 32. The same. 

Acts 24 : 25. And as he (Paul) reasoned of righteousness, temperance, 
and judgment (krimatos) to come, &c. 

Ptom. 1 : 32. Who, knowing the judgment of God. 

Rom. 5 : 16. And not as it was by one that sinned, so is the gift : foi 
the judgment (krima) was by one to condemnation (katakrima) ; but the 
free gift is of many offences unto justification. 

Verse 18. Therefore, as by the offence of one judgment came upon all 
men to condemnation. 

Rom. 11 : 33. How unsearchable are his judgments (krimata), and his 
ways past finding out ! 

2 Thess. 1 : 5. Which is a manifest token of the righteous judgment 
(kriseos) of God. 

1 Tim. 5 : 24. Some men's sins are open beforehand, going before to 
•udgment (krisin) ; and some men they follow after. 



BIBLE DOCTRINE OF JUDGMENT. 



181 



Heb. 6:2. Of the doctrine of baptisms, and of laying on of hands, and 
of resurrection of the dead, and of eternal judgment (krimatos aionion). 

Heb. 9 : 27. And as it is appointed unto men (tois anthropois, the men) 
once to die, but after this the judgment (krisis). 

Heb. 10 : 27. But a certain fearful looking for of judgment (kriseos) 
and fiery indignation, which shall devour the adversaries. 

2 Peter 2 : 3. Whose judgment (krima) now of a long time lingereth 
not, and their damnation slumbereth not. 

Verse 4. For if God spared not the angels that sinned, but cast them 
down to hell {tartar osas) , and delivered them into chains of darkness, to 
be reserved xmto judgment (kri'sin). 

Jude 6. And the angels which kept not their first estate, but left their 
own habitation, he hath reserved in. everlasting chains under darkness, 
unto the judgm ent (krisin) of the great day. 

Verse 15. To execute judgment (krisi?i) upon all. 

2 Tim. 4:1. I charge thee, therefore, before God and the Lord Jesus 
Christ, who shall judge (mellontos krinein, is ready to judge) the quick 
and the dead at his appearing, and his kingdom. 

1 Peter 4 : 5. Who shall give account to him that is ready to judge 
(krinia) the epiick and the dead. 

Rev. 15 : 4. For thy judgments are made manifest 
Rev. 16 : 7, 17 : 1, 18 : 10. 

The Day of Judgment. 

Matt. 10 : 15. Verily I say unto you, It shall be more tolerable for the 
land of Sodom and Gomorrah in the day of judgment (kriseos), than for 
that city. 

Matt. 11 : 24. But I say unto you, That it shall be more tolerable for 
the land of Sodom, in the day of judgment (kriseos), than for you. 

Verse 22. But I say unto you, It shall be more tolerable for Tyre and 
Sidon, at the day of judgment (kriseos), than for you. 

Matt. 12 : 36. But I say unto you, That every idle word that men shall 
speak, they shall give account thereof in the day of judgment (kriseos). 

Mark 6 : 11. Verily I say unto you, It shall be more tolerable for 
Sodom and Gomorrah in the day of judgment (kriseos) than for that city. 

2 Peter 2 : 9. The Lord knoweth how to deliver the godly out of temp- 
tations, and to reserve the unjust unto the day of judgment (kriseos) to be 
punished. 

2 Peter 3 : 7. But the heavens and the earth, which are now, by the 
same word are kept in store, reserved unto fire, against the day of judg- 
ment (kriseos) and perdition of ungodly men. 

1 John 4:17. Herein is our love made perfect, that we may have bold- 
ness in the day of judgment (kriseos) ; because as he is, so are we in this 
world. 



SECTION III. 

On the Greek terms krino, krises, krima, and their different forms, etc., 
rendered judge, judgment, condemned, condemnation, damned, damna- 
tion, etc., in the New Testament. m 

• Kbino occurs as many as seventy-seven times in its different 
forms in the New Testament ; and is rendered judge, judged, and 
16 



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BIBLE DOCTRINE OE JUDGMENT. 



judging, sixty-two times; and once damned (2 Thess. 2 : 12,) It 
is also rendered determined, decreed, ordained, concluded, esteem- 
eth, called in question, sentence, condemneth, condemning, law, 
etc., in different places. 

Kbises occurs upwards of forty times, and is rendered about 
thirty times judgment, seven times condemnation, and twice dam- 
nation. See Matt. 23 : 33 ; Mark 3 : 29. 

Krdia occurs about thirty times, and is rendered damnation 
eight times, judgment and judgments several times, condemned 
and condemnation- about six times : and in 1 Cor. 6 : 7, it is ren- 
dered go to law ; and in Rev. 18 : 20, avenged. 



SECTION IV. 

A Statement of Facts in relation to the Bible doctrine of Judgment. 

Much has been said and written respecting a supposed general 
judgment to take place at what is called the " end of time." It is 
called the " general judgment," the " last judgment,'''' the " great 
judgment,'''' the "judgment day," etc. But in the Bible, we no- 
where find the phrase, general judgment, last judgment, or the 
great judgment expressed. It is true that God judges his creatures 
by established and just principles, in his own way and own time. 
He judged his ancient people, the Jews, by judges and rulers 
appointed for that purpose. God frequently visited various nations 
with judgments and calamities, destroying their cities, country, etc., 
as in the instances of Egypt, Idumea, Sodom, Gomorrah, Jerusalem 
and others. These visitations, when individually referred to in the 
Scriptures, are called " the judgment, the day of judgment," etc. 
But for us to arrive at correct conclusions in regard to the doctrine 
of judgment, it is only necessary that we set aside prejudice and 
preconceived opinions, and strictly observe the teachings of those 
scriptures where the doctrine is taught. 

In the first place, it is necessary to understand the manner in 
which God judges his creatures. By observing those passages as 
arranged in Section I. of this Chapter, it will be found, firstly, that 
God, in appointing judges and rulers over the people, strictly en- 
joined it upon them to observe wisdom, and execute just judgment 



BIBLE DOCTKINE OF JUDGMENT. 



183 



In all their proceedings with the people. He commanded them to 
judge the people with righteousness, and the poor with just judg- 
ment ; to speak peace to the people, and save the children of the 
poor and needy. 

Goodness and mercy, truth and justice, are inseparably connected 
with the judgments of God. David says, Ps. 9 : 7, 8, " But the 
Lord shall endure forever : he hath prepared his throne for judg- 
ment. And he shall judge the world in righteousness, he shall 
minister judgment to the people in uprightness." Verse 6, " The 
Lord is known by the judgment which he executeth : the wicked is 
snared in the work of his own hands." Ps. 33 : 4, 5, " For the 
word of the Lord is right ; and all his works are done in truth. 
He loveth righteousness and judgment : the earth is full of the 
goodness of the Lord." Ps. 119 : 75, "I know, 0 Lord, that thy 
judgments are right, and that thou in faithfulness hast afflicted 
me." Verse 137, "Righteous art thou, O Lord, and upright are 
thy judgments." 

The above shows the undeniable fact, that God's manner of judg- 
ing his creatures is not arbitrary or revengeful ; but that it is in 
kindness, and its only object the good of the creature. 

In the second place, it is necessary to observe those passages 
which speak of the introduction of Christ into the world as Judge 
and Lawgiver. In these passages we find, not only the same spirit 
of goodness and justice manifested, but a higher degree of sympathy 
and kindness appears to exist between Christ as judge, and the peo- 
ple as subjects. Christ was to take possession of the throne of his 
father David, to reign over the house of Israel forever; and to 
execute justice and judgment in the earth. 

Under the Gospel dispensation, Christ fully receives the respon- 
sibility of judging the Gentile world, in connection with all the 
earth ; and is obligated to bring forth judgment unto victory. God, 
in establishing his Son as judge of the world, hath assigned to him 
a kingdom, in which he is to bear rule and acquit himself of all 
responsibility. — See Section I., this Chapter. Also the phrases, 
Kingdom of God, etc., in this work. 

In the third place, this judgment is to be executed in accordance 
with the works of the creature. Christ shall "judge every man 
according to his works." " Will render to every man according to 
his deeds," etc. See the passages in their proper place. 



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BIBLE DOCTRINE OF JUDGMENT. 



Let this judgment be called what it may, or be where it may 
these facts follow : 1. That men are judged and rewarded in 
accordance with the quality and amount of works performed. 
"What they receive as a reward, or demerit, is an equivalent for 
the deeds done in the body. Now, should this judgment take 
place after the resurrection from literal death, and they, there and 
then, only receive in value the just and strict merit or demerit of 
their finite and limited performances, what prospect have we in 
our anticipations of the resurrection world ? It is acknowledged by 
all, that in the resurrection state we shall either receive immortal 
bliss on the one hand, or endless death on the other ; and at the 
same time are strenuously contending for strict rewards and pun- 
ishments, as an equivalent for limited demands, or works performed 
in a finite capacity. Many, if not all, who suppose this judgment 
to follow the resurrection, evidently overlook the difficulties and 
absurdities it involves. 

It should be borne in mind, that, whatever we receive of God as 
a state or condition in the resurrection state, it is the free gift of 
God, and bestowed agreeably to his good pleasure. We should 
also bear in mind, that while we are contending for judgment ac- 
cording to our works, in or after the resurrection, we are support- 
ing a theory which, if true, would annihilate the gift of heaven, and 
the merits of Christ. But, by admitting the judgment to be con- 
fined to Christ's kingdom established on earth, we see no difficulty 
in being judged and rewarded according to our works. The works 
of men are limited and confined to earth ; of course all they can 
receive as an equivalent must also be limited and confined to the 
same place. Men cannot perform deeds in time, and receive 
reward for them in eternity, any more than they can sow in one 
field, and reap the same in another ; or, than they might expect 
that the result of good and wholesome diet here would be a sound 
and healthy state in the eternal world. The conclusions are these : 
First, the judgment is under Christ and confined to his kingdom on 
earth. Second, mankind are judged and awarded in strict accord- 
ance with their merit or demerit. Third, this judgment is confined 
to the Gospel kingdom on earth, — that it is the last judgment, — 
it precedes the resurrection, and will have been closed at the resur- 
rection of the dead. 



BIBLE DOCTRINE OF JUDGMENT. 185 

In the fourth place, we notice the time when, and place where 
the judgment is executed. 

The Scriptures under this head conclusively show that it is in 
the earth, on the earth, under the sun, confined to earth and the 
life of man. We find these conclusions sanctioned, by plain and 
positive teachings, in more than twenty passages of the Bible. We 
also find that both the righteous and the wicked are judged and 
awarded in the earth. But we no where find in the Bible a soli- 
tary scrap of evidence that this judgment, or any judgment, is to be 
after men have left this world. In no one passage is it declared 
that the judgment shall set, or take place, in eternity, or after the 
resurrection of the dead. God has, in no place, nor at any time, 
informed his creatures that he would judge and reward them after 
they were dead, or in another world ! But we have abundance 
of proof that he will do it in this world, during their literal exist- 
ence. Why, then, are we not willing to yield to the teachings of 
truth ; and acknowledge the utility of being judged and awarded 
in this life, agreeably to our deserts ? And why not acknowledge 
the folly and inconsistency of men being called from the tombs to 
be judged, when, and where, it can be of no possible benefit, either 
to God or themselves ? Their fate is acknowledged to be sealed at 
death, and nothing can be altered for the better or -worse. The 
only fair conclusion is this : men in all ages of the world have 
received the legitimate result of their doings. These results are 
called judgments. Second, the Gospel clay is the judgment day, 
and is common, general, or universal. The conduct and proceed- 
ings of men are all declared to be good or bad, according to their 
merit or demerit, under the Gospel. Christ says, " For judgment 
I am come into the world." Again he says, " Now is the judg- 
ment of this world." Here men receive the fruit of their doings. 
The result is positive and certain. If they believe, are obedient, 
they are saved, are happy. But if they are unbelieving and diso- 
bedient, they are miserable, unhappy, and condemned. The very 
nature of the Gospel is, to approve or condemn the deeds and 
actions of men in this life ; agreeably to their merit or demerit. 
Hence, this is not only a day or time of trial, but of judgment, 
decision, or retribution. It is called " a day," " the day," and 
sometimes " the hour of judgment." John says, " And I saw 
another angel fly in* the midst of heaven, having the everlasting 
16* 



186 



BIBLE DOCTRINE OF JUDGMENT. 



Gospel to preach to them that dwell on the earth, and to every na« 
tion, and kindred, and tongue, and people, saying, with a loud voice, 
Fear God, and give glory to him ; for the hour of his judgment is 
come. Rev. 14 : 6, 7. We think the above remarks, under this 
head, to be sufficient. All that is necessary to keep any from stray- 
ing on this subject is, to observe the plain and positive teachings of 
the Bible, rather than to follow preconceived and superstitious 
notions, to the violation of their better reason, and the expense of 
truth and common sense. 

On sundry passages, Section II, we remark, first, that whatsoever 
time or place is referred to, no judgment is spoken of which is to 
take place after the resurrection from literal death, or even after the 
close of the Gospel day. 

In Matt. 5 : 21, 22, we find, that whoever should kill another, 
or even call his brother a fool, or be angry with him without a 
cause, should be in danger of the judgment or decision of the 
Jewish council. In Matt. 12 : 41, 42, it is said, " The men of 
Nineveh shall rise in judgment with this generation, and shall 

condemn it The queen of the south shall rise up in the 

judgment with this generation, and shall condemn it." The judg- 
ment here alluded to is one often spoken of, and as often declared 
to come upon that generation, the people then living, not in eter- 
nity. It is the time of judgment of which Christ speaks when he 
says, Matt. 23 : 33, 35, 36, " Ye serpents, ye generation of vipers, 
how can ye escape the damnation of hell ? " (gehenna.) " That upon 
you may come all the righteous blood shed upon the earth, from .the 
blood of righteous Abel unto the blood of Zacharias, son of Bara- 
chias, whom ye slew between the temple and the altar. Yerily I 
say unto you, All these things shall come upon this generation.'''' 
Chapter 24 : 21, " For then shall be great tribulation, such as was 
not since the beginning of the world to this time, no, nor ever shall 
be." All these calamities and afflictions did come upon the people 
of that age and nation, to the utter destruction of their city, and 
final overthrow of their national polity. Paul speaks of the same 
judgment in Acts 24 : 25, " And as he reasoned of righteousness, 
temperance, and judgment to come, Felix trembled." This judg- 
ment was about to come, or nigh at hand. Peter alludes to the 
same in 2 Peter 2:3, " And through covetousness shall they, with 
feigned words, make merchandise of you : whose judgment now of a 



BIBLE DOCTRINE OF JUDGMENT. 



187 



long time lingereth not, and their damnation slumbereth not.' ; 
Peter speaks of the judgment of false teachers and wicked men of 
that day as lingering not, and their damnation (or sentence to con- 
demnation) as slumbering not : it was about to fall upon them. 
The same in 1 Peter 4:7," But the end of all things is at hand." 
The end of their civil, political, and religious rites, ceremonies, and 
institutions. The same in Matt. 16 : 27, 28, " For the Son of 
Man shall come in the glory of his Father with his angels ; and 
then he shall reward every man according to his works. Yerily I 
say unto you, There be some standing here which shall not taste of 
death till they see the Son of Man coming in his kingdom." Here 
is a judgment during the life-time of some then living, in which 
every man should be rewarded according to his works ; all of which 
shows that it was in this world, and even nigh at hand. There are 
several passages speaking of the same time, such as Matt. 25 : 46, 
and others which are explained in this work. Matt. 10 : 14, 15, 
" And whosoever shall not receive you, nor hear your words, when 
ye depart out of that house or city, shake off the dust of your feet. 
Yerily I say unto you, It shall be more tolerable for the land of 
Sodom and Gomorrah in the day of judgment, than for that city." 
See, also, its parallels in Mark 6 : 11, and Luke 10 : 11, 12. 
Here the same time and judgment is referred to as in Matt. 12 : 
41, 42, and other places. Christ says, " It shall be more tolerable 
for the land of Sodom and Gomorrah in the day of judgment, than 
for that city." (Those who rejected the apostle's preaching.) Our 
Saviour was almost continually warning the people of an alarming 
judgment or calamity which was rapidly approaching, and would 
suddenly and unexpectedly fall upon that people and nation. And 
as the people then (in Christ's day) had more instruction upon the 
subject, more light and knowledge, higher facilities from the various 
means they possessed, their judgment, their calamity, affliction, and 
perilous distress, would be more intolerable, more protracted and 
intolerably painful and grievous, than was the judgment and calam- 
ity which befell Sodom and Gomorrah. Is not this too true to be 
disputed ? When, or where, was there ever a time or place that 
suffered more than did the Jews in that calamitous day? See 
Josephus, and others, on the destruction of Jerusalem. The evils 
suffered by Sodom and Gomorrah were not so severe and trying as 
those of Jerusalem. And notwithstanding so many suppose this to 



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BIBLE DOCTRINE OF JUDGMENT. 



relate to a future general judgment, the best critics and commenta- 
tors of the limitarian orders, are of the same opinion with our- 
selves. Dr. Hammond says on this subject, " I assure you, the 
punishment or destruction that will light upon that city shall be 
such that the destruction of Sodom will appear to be more tolerable 
than that." He also refers to what he had said in another place on 
the phrase kingdom of God, where he quoted and explained the 
text thus : " ' Verily I say unto you, it shall be more tolerable for 
Sodom in that day] (i. e., not in the day of judgment to come, for 
that belongs to each particular person, not whole cities together, 
but) in that day of the kingdom of God, than for that refractory 
city. God's dealing with Sodom in the day of their destruction 
with fire and brimstone, shall be acknowledged to have been more 
supportable than his dealing with such contumacious, impatient 
cities of Judea." — Paraphrase on Matt. 10: 15, and Annota- 
tions on Matt. 3:2. The same views are given by Bishop Pearce, 
Gilbert, Wakefield, Dr. A. Clarke, and others. 

We think the above conclusions are correct, and the only rational 
exposition that can be given upon the subject. But objections are 
founded on the future tense of the verb, It shall be more tolerable, 
&c. We think that those who observe the original use of the 
tenses must be satisfied that they are not there used with the same 
precision as in our own language at the present day, and that in- 
stances often occur which can be reduced to no fixed grammatical 
principle. But we do not wish to criticize upon the license of those 
expressions. And if those who raise the above objection to the 
tense of the verb would persevere in like criticisms with the Bible., 
we think they would soon be willing to retrace their steps, and 
adopt more rational rules of interpretation. The fact is this, — the 
time or judgment of which Christ here speaks was then future ; it 
did not take place until about forty-one years after Christ's day ; 
and when it did come, it was not so tolerable, so easily borne, as 
that of Sodom and Gomorrah. Consequently he could with all 
propriety say, It shall be, &c. We will, here mention another fact, 
which, if generally understood, might in a measure tend to obviate 
the difficulty : the article the is not used in the original text. It 
stands thus — " en hemera kriseos." In the Greek, we find but 
one article used which answers to the definite article the in English. 
Mr. Fisk, in his Greek Grammar, says, " When no article is ex- 



BIBLE DOCTRINE OF JUDGMENT. 



189 



pressed in Greek, the English indefinite article a is signified." 
Consequently, we cannot understand our Saviour as pointing in the 
text to some one, and only one definite judgment, as though there 
were but one understood by the people ; but as of one among others 
of the kind, transpiring to nations. Many have the impression 
that there is a general judgment in eternity spoken of by Christ, 
and that he there alludes to that definite one ; whereas, he only 
alludes to a judgment of a national character which was about to 
fall upon them. But, should we understand this judgment as a 
special one of the kind pointed out to the people, we see no objec- 
tion to calling it the judgment ; and we are confident that the Jews 
understood it in this manner. We find the article nowhere con- 
nected with the phrase en hemera kriseos, " a clay of judgment," 
with the exception of one place in the New Testament. 1 John 4 : 
17, " Herein is our love made perfect, that we may have boldness 
in the day of judgment (en te hemera kriseos) ; because he is, so 
are we in this world." This is the only place where the phrase is 
used with the article. The day of God's judgment on the Jewish 
nation — and no other day of judgment was expected during that 
generation — was near when John wrote the text, and was the 
greatest day of judgment the world had ever seen ; nor was the like 
ever to be again. It had been predicted by the prophets, and also by 
our Lord himself, and no doubt was a subject of frequent conver- 
sation among Christians, and most people- of the day. This day 
was called by Malachi the day of the Lord which should burn as 
an oven, the great and dreadful day of the Lord. From its great- 
ness, its being near, and other circumstances, no wonder J ohn called 
it the day of judgment. 

There are other texts which allude to the same time and judg- 
ment, which it is not necessary here to mention. Paul speaks of a 
different judgment in Heb. 9 : 27, " And as it is appointed unto 
men once to die, but after this the judgment." The apostle is here 
speaking of the judgment or justification of the high priest, after 
his sacrificial death under the Law. In this chapter he particularly 
delineates the ceremonies under the Law, and compares the figura- 
tive death of the high priest to the sacrifice of Christ. In verses 
11 and 12, he says, " But Christ being come an High Priest of 
good things to come, by a greater and more perfect tabernacle, not 
made with hands, that is to say, not of this building ; neither by 



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BIBLE DOCTRINE OF JUDGMENT. 



the blood of goats and calves, but by his own blood, he entered in 
once into the holy place, having obtained eternal redemption for us." 
Verse 24 — 28, " For Christ is not entered into the holy places 
made with hands, which are the figures of the true; but into 
heaven itself, now to appear in the presence of God for us : nor yet 
that he should offer himself often, as the high priest entereth into 
the holy place every year with blood of others ; for then must he 
often have suffered since the foundation of the world (kosmou) ; but 
now once in the end of the world (aionion) hath he appeared to put 
away sin, by the sacrifice of himself. And as it is appointed unto 
men (tois a?itkropois, the men) once to die, but after this the judg- 
ment (krisis), so Christ was once offered to bear the sins of many; 
and unto them that look for him shall he appear the second time 
without sin, unto salvation." By the above, it is clearly seen that 
Paul was contrasting the death of the high priest with the death 
of Christ, and comparing the result of the priest's sacrifice with the 
result of Christ's sacrifice ; both of which were justification, — the 
former for one year, the latter once for all. And as it is (in the 
Law dispensation) appointed unto the men (high priest) once to die 
(to die once a year), but after this the judgment (justification). It 
will be observed that the article in the original is prefixed to men, 
which is not in the English translation, but is prefixed to the word 
judgment, in which place it does not stand in the original text 
By also observing the comparatives, as and so, it is clear that the 
apostle meant as we have stated it. After the high priest had re- 
turned from the Holiest of all, having offered his gift, were not he, 
and the people also, justified in the sight of God for one year ? 
The time cannot be named when the priest had acquitted himself in 
his office and offering before the Lord, but that the people and 
nation were actually judged, and in this judgment were acquitted, 
and actually stood justified before God for one year. Many appear 
to think that the word judgment necessarily implies condemnation ; 
but in every legal and just judgment, those adjudged are either jus- 
tified or condemned : in the above case we find they were adjudged 
to justification. Now, supposing we should admit the word " die," 
in the text, to mean literal death, and judgment, condemnation ; we 
should then read it thus : As it is appointed to all men literally 
to die, but after death condemnation. The same all that die must 
receive the same sentence. The text says nothing about some being 



BIBLE DOCTRINE OF JUDGMENT. 



191 



acquitted and others condemned. We read it thus : And as, under 
the Legal dispensation, it is appointed unto the high priest figura- 
tively to die once the year, but after this, justification before God ; 
so Christ was once offered a sacrifice for the many, and unto them 
that look for him shall he appear the second time, without an offer- 
ing for sin, unto their salvation. We see no other rational con- 
clusion. There is no similarity, or reasonable comparison, between 
literal death and the sacrifice of Christ. The apostle could not have 
been so illogical in his comparison. But to say, As Legal justifica- 
tion followed the sin-offering of the high priest, even so deliverance 
and justification shall follow the offering of our Saviour, once for 
all, is perfectly consistent, logical, and conclusive. The apostle 
sanctions the above in the following. Chapter 10 : 11 — 14, "And 
every priest standeth daily ministering, and offering oftentimes the 
same sacrifices, which can never take away sins : but this man 
(Christ), after he had offered one sacrifice for sins, forever sat down 
on the right hand of God ; from henceforth expecting till his enemies 
be made his footstool. For by one offering he hath perfected for- 
ever them that are sanctified." The high priest was typical of 
Christ, the antitype ; the former was under the necessity of offer- 
ing himself often, or yearly ; but the latter, Christ, '1 now once in 
the end of the world (age) hath he appeared to put away sin by the 
sacrifice of himself." 

In 2 Peter 2 : 4, and in Jude 6, we have another account of 
God's judgment. Peter says, " For if God spared not the angels 
that sinned, but cast them down to hell (tartar -osas), and delivered 
them into chains of darkness, to be reserved unto judgment" (krisiriS. 
Jude says, " And the angels which kept not their first estate, but 
left their own habitation, he hath reserved in everlasting chains 
under darkness unto the judgment of the great day." By observing 
the reading of these two passages and their connection, it will be 
seen they both allude to the same time and thing. Peter speaks of 
false teachers, and those who followed their damnable heresies, as 
bringing upon themselves swift destruction, and whose damnation 
slumbereth not. Jude speaks of the same characters, who denied 
the Lord God and the Lord Jesus Christ. They both labor to 
show the certainty of punishment, or reward of wrong doing, in 
which effort they bring in the angels (messengers), which sinned 
and kept not their first estate, &c. Now, observe, they immediately 



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BIBLE DOCTRINE OF JUDGMENT. 



connect with the transaction of these angels, or messengers, the 
circumstance of Egypt, Sodom and Gomorrah, of filthy dreamers, 
the punishment of the old world, &c, as though they were all con- 
nected — of a like kind — in the same state of being — this world, 
&c. Here we remark, that they could have had reference to no 
other than the twelve messengers chosen from the twelve tribes of 
Israel to search the land of Canaan. See Numb. 13: 1 — 4. Each 
tribe furnished a man, a ruler among them, which were sent from 
the wilderness of Paran. But, ten of these heads and rulers in 
Israel, who were sent on this important message, proved traitors, 
were not true to their trust, brought a false report of the land they 
searched, and caused the people to murmur against Moses and 
Aaron. In consequence of these evils, they were visited by a judg- 
ment in the form of a plague. Those messengers who sinned in 
bringing the false report were cast down from their dignified state 
as rulers, and were bound in chains of darkness, obscurity, and 
wretchedness, mingling with the rebellious and murmuring class in 
deep disgrace. In this degrading condition they were held until 
the judgment of the great day overtook them. See Numb. 14 : 
37, " Even those men that did bring up the evil report upon the land 
died by the plague before the Lord." This was the tartar os, hell, 
which those angels, or messengers, were thrust into, and their tragi- 
cal death closes with them the scene of judgment. 

2 Tim. 4:1, "I charge thee, therefore, before God and the Lord 
Jesus Christ, who shall judge the quick and the dead at his appear- 
ing and his kingdom." Paul here alludes to the judgment and 
calamity which was about to fall on the Jewish nation. Peter 
speaks of the same in 1 Peter 4 : 5, "Who shall give account to 
him that is ready to judge the quick" and the dead." In Acts 10 : 
42, we find that Christ " was ordained of God to be the judge of 
the quick and dead." Now, when these texts were written, this 
judgment was near at hand. Christ was ready to judge — it was 
near by — about to come upon them. If it should be asked, What 
is meant by the phrase^ quick and dead ? we reply — By the 
expression quick and dead might have been meant Jew and Gentile, 
as distinguishing the former, who had received the oracles of God, 
from the latter, who were dead to that light. But, more strictly, 
we think the phrase quick and dead signifies the believer and 
unbeliever, the righteous and unrighteous, the obedient and dis- 



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193 



obedient — all were judged promiscuously and collectively, but every 
one agreeably to his merit or demerit. Nothing is said about the 
resurrection, or eternity, in the text or its connection ; but the 
morally dead, and the morally living, were evidently meant. Paul 
says, Eph. 2:1, " And you hath he quickened who were dead in 
trespasses and sins." Verse 5, " Even when we were dead in sins, 
hath quickened us together with Christ." By this, we see, the 
unbelieving and disobedient are called dead. The believing and 
obedient are the quickened, and in the judgment referred to they 
were acquitted of evil ; while the former were driven away in their 
wickedness, to share the wretchedness of that calamitous time. 

Peter, in his 2d Epistle, speaks of the same time, the close of the 
Jewish polity, and their national death. 2 Peter 3:7, " But the 
heavens and the earth, which are now, by the same word are kept 
in store, reserved unto fire, against the day of judgment and perdi- 
tion of ungodly men." Peter, firstly, reminds his brethren of what 
the prophets and themselves had previously informed them should 
come ; of scoffers that should appear in the last days, and of the 
world which perished by water. But the heavens and the earth, 
which now are, are kept in store by the same word ; reserved unto 
fire against the day of judgment and perdition of ungodly men. 
Now, by referring to Section VIII,, Chapter I., it will be seen that 
the last day, last times, &c, point directly, not only to the day of 
judgment and perdition of ungodly men, expressed in this text, but 
also to the day or time of God's wrath and retribution at the close 
of the Jewish age. The judgment in the text is identified with the 
above period. Some may suppose that the heavens and earth, which 
now are, being reserved unto fire, &c, may allude to the destruction 
of the material heavens and earth ; but we find no evidence of this, 
either from the text or any other scripture authority. The eccle- 
siastical heavens and earth are what is here alluded to. Observe 
the expressions of the prophet. Mai. 3 : 1 — 3, " Behold, I will 
send my messenger, and he shall prepare the way before me ; and 
the Lord, whom ye seek, shall suddenly come to his temple, even 
the messenger of the covenant, whom ye delight in : he shall come, 
saith the Lord of hosts. But who may abide the day of his coming ? 
and who shall stand when he appeareth ? for he is like a refiner's 
fire, and like fuller's soap. He shall sit as a refiner and purifier 
of silver " &c. The prophet here had the -same time and judgment 
17 



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BIBLE DOCTRINE OF JUDGMENT. 



in view of which Peter speaks. Christ was the messenger and 
judge who sat upon the throne of his glory in power, over the wreck 
and fall of expiring Jerusalem. Malachi calls him the messenger 
of the covenant who shall come ; but, " who shall abide the day of 
his coming ? " By this, we see it was a day of trial and affliction. 
In chap. 4:1, he says, " For behold, the day cometh that shall 
burn as an oven, and all the proud, yea, and all that do wickedly, 
shall be stubble ; and the day that cometh shall burn them up, saith 
the Lord of hosts, that it shall leave them neither root nor branch." 
This clearly illustrates Peter's day of judgment and fire, unto which 
the ecclesiastical heavens and earth were reserved. When the 
unclean, impure, and abominable were consumed, then would be left 
the obedient, who feared his name, and had made their escape from 
the scene of impending ruin. Such were adjudged worthy of life ; 
and, upon such, this same Judge, who sat in fire, will spread his 
balmy wings as the Sun of righteousness, who will heal their infirm- 
ities, and continue to shine as a wall of fire round about them, and 
a glory in their midst. Peter, in connection with the text, says, 
" The Lord is long suffering to us-ward." Showing that the Lord 
was then procrastinating, deferring the time, about to burst upon 
them. In verses 10 — 12, he says, " But the day of the Lord will 
come as a thief in the night ; in the which the heavens shall pass 
away with a great noise, and the elements shall melt with fervent 
heat, the earth, also, and the works that are therein, shall be burned 
up. Seeing, then, that all these things shall be dissolved, what 
manner of persons ought ye to be in all holy conversation and godli- 
ness, looking for and hasting unto the coming of the day of God, 
wherein the heavens being on fire shall be dissolved, and the ele- 
ments shall melt with a fervent heat ? " 

What can we understand by Peter's question and declaration 
here, more or less than this : — that he expected that consuming 
day of fire and convulsion would actually transpire during the literal 
lives of his brethren to whom he then wrote ? He says, " Seeing, 
then, that all these things shall be dissolved, the heavens pass away 
with a great noise, the elements melt with a fervent heat, the earth, 
also, and the works therein, be burned up, what manner of per- 
sons ought ye to be looking for and hasting unto the 

coming of the day of God ? " If this language does not imply, and 
explicitly teach, the then sudden coming and destruction of the 



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things referred to, it can mean nothing ; and the apostle had better 
been silent, than to have been tingling the ears of his brethren with 
a mere empty sound. But it is clear to every observer that the 
time was then at hand. In verse 13, the apostle says, " Neverthe- 
less we, according to his promise, look for new heavens, and a new 
earth, wherein dwelleth righteousness." Nevertheless — that is, 
notwithstanding this ordeal by fire is soon to be upon us, yet we — 
who ? — the apostle and his brethren, look for new heavens and a new 
earth. Some of them then living, it was expected, would see the 
time gone by when there should be new heavens, and a new earth, 
wherein dwelleth righteousness. The new heavens and new earth 
looked for were undoubtedly the established orders of Christ's king- 
dom on earth, when previous rites and ceremonies should have 
fully passed away. And should it still be objected that the heavens 
and earth, which were to be destroyed, must be the literal heavens 
and earth, because they were contrasted with the old world that 
perished by water, we have only to cite them to verses 5 and 6, 
" For this they willingly are ignorant of, that by the word of God 
the heavens were of old, and the earth standing out of the water, 
and in the water, whereby the world that then was, being over- 
flowed with water, perished." Now, we ask, what heavens and 
earth, or what world, was destroyed ? Surely not the literal heavens 
or earth ! but simply the inhabitants, with their rites and customs. 
The same material earth yet stands; but men, with all their works, 
were swept away and lost in oblivion. The same is measurably 
true of the latter. In reality, we know not how long the vacuum 
has been lit up by the starry worlds, or even how long the earth has 
continued to roll ; much less do we know how long it will hold its 
age, and continue its stated course, at the rate of sixty-eight thou- 
sand miles an hour. See Chapter IX. 

John, in Rev. 20 : 12, 13, speaks of a judgment, which un- 
doubtedly is the same as above referred to. John says, " And I 
saw the dead, small and great, stand before Cod, and the books 
were opened, and another book was opened, which is the book of 
life, and the dead were judged out of those things which were 
written in the books, according to their works. And the sea gave 
up the dead which were in it, and death and hell [hades) delivered 
up the dead which were in them, and they were judged every man 
according to their works." So much has been said, and ably said, 



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and written upon this subject, that we deem it unnecessary to say, 
at least, but little here. On taking a retrospective view of the 
subject, with its connection, and with the book itself, we learn noth- 
ing which induces us to suppose that any allusion is made to a judg- 
ment in eternity ; neither can this possibly be. We have already 
shown that God judges men in the earth — in this world — and 
the Scriptures cannot be broken. If God had designed to judge 
men in eternity, we think he would have made it plain m his. 
instructions on the subject ; but he has nowhere informed us he 
would do so. J udgment and the resurrection stand nowhere con- 
nected in the Bible ; neither would there then be a place for judg- 
ment, or a judge to decide, from the fact that Christ's reign is 
confined to his kingdom on earth, and he the only judge, and at 
the resurrection he delivers up the kingdom, resigns his office, 
as mediator and judge, to God the Father, that he may be all in 
all. See 1 Cor. 15 : 24 — 28. Hence, we are not under the 
necessity of looking to any other place, for the judgment in our text, 
than to the earth itself. John informs us, in the first verse, of an 
angel which came doivnfrom heaven. He laid hold on the dragon, 
that old serpent, the devil and satan, bound him, cast him into the 
bottomless pit, shut him up, &c. We must here remember that 
this devil and pit are both on the earth ; for the angel found the 
devil here after he came down from heaven ; and he does not inform 
us that he went with him to any other place, to cast him into the 
pit and shut him up. What is said, in verse 4, of the souls of them 
that were beheaded, and should reign with Christ a thousand years, 
Dr. Whitby and others do not understand as signifying men 
literally raised from the dead ; but that the church is here signified 
in a flourishing condition for a thousand years after the conversion 
of the Jews, and the gathering in of all nations to them thus con- 
verted to the Christian faith. Verses 7 — 9 inform us that when 
the thousand years are expired Satan shall be loosed out of his 
prison ; he was to go out to deceive the nations in the four quarters 
of the earth ; they went up on the breadth of the earth, compassed 

the camp of the saints about and fire came down from God 

out of heaven and devoured them. Here we notice that the thou- 
sand years, and all the following transpiring events, are declared to 
take place on the earth. Even the beast and the false prophet are 
to be tormented day and night, with the devil and all that he 



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deceived Thus we see that the scene of this judgment is on the 
earth, where day and night diversify time and number the rolling 
years. What is said, in the 9th verse, of fire from heaven which 
devoured them, and in the 10th and 11th verses, of Him that sat on 
the throne, from whose face the earth and the heaven fled away, 
&c, is already explained in the remarks on 2 Peter 3:7. In verse 
11 he says, " And I saw a great white throne." When did he see 
it? At the same time when the preceding events took place. 
Verse 1, he says, " And I saw an angel," &c. In verse 4, " I saw 
thrones." All these scenes transpired in the vision at the same 
time, and evidently allude to the close of the Jewish polity, the 
burning up, and passing away of their religious and political heavens 
and earth. Thus, the Jewish heaven and earth passed away to 
make room for the new, which are now established under the 
Gospel. 

In the 12th verse we find the same copulative which connects 
and identifies what follows with the preceding events. " And I saw 
tha dead, small and great, stand before God : and the books were 
opened ; and another book was opened, which is the book of life : 
and the dead were judged out of those things which were written in 
the books, according to their works." The time when these dead 
stood before God, and were judged according to their works, is 
already identified. But it may be further illustrated by Matt. 16 : 
27, 28, " For the Son of Man shall come in the glory of his Father 
with his angels ; and then he shall reward every man according to 
his works. Verily I say unto you, There be some standing here 
which shall not taste of death till they see the Son of Man coming 
in his kingdom." These texts show that the time was when Christ 
should set upon the throne of his glory with his angels, when every 
man should be rewarded according to his works, and during the 
literal existence of some then living. This is the time wdien the 
kingdom of God should come with power. It is the time when the 
dead, small and great, stood before God, in the same sense that all 
nations stood before him, in the parable of the sheep and goats, 
Matt. 25 : 32 (see in this work). It appears to have been a com- 
mon expression in those days, when things of importance were 
attended to, to use the phrase " before the Lord," or " before God." 
It was said of Zacharias and Elizabeth, that they were righteous 
before God. Luke 1:6. And Paul charged Timothy, before God 
17* 



BIBLE DOCTSLNE OE JUDGMENT. 



and the Lord Jesus Christ, to preach the word. 2 Tim. 4 : 1 
Moses said to the children of Israel : "Ye stand this day, all of 
you, before the Lord your God." And when any calamity, in the 
form of a judgment, came upon the people, they were said to stand 
before God, as in the instance of our text. And as this language 
of our text is all highly figurative, we do not expect to find the 
literally dead before God ; but moral death is the state the mass of 
the Jews, and nations then before him, were in. They were dead 
in iniquity and disobedience, dead to all their best privileges and 
interests, and about to expire in a complete national sense. We 
have before shown that this scene was on the earth, and in that 
generation. But further to illustrate, see Matt. 25 : 32, " And 
before him shall be gathered all nations ; and he shall separate 
them one from another, as a shepherd divideth his sheep from the 
goats." The prophet also identifies the same thing. See Zech. 
14 : 1, 2, " Behold the day of the Lord cometh, and thy spoil 
shall be divided in the midst of thee. For I will gather all nations 
against Jerusalem to battle ; and the city shall be taken." See, 
also, Matt. 23 : 36, and 24 : 34, where the same event is described. 
" Verily I say unto you, all these things shall come upon this gen- 
eration." . . . . " Verily I say unto you, this generation shall not 
pass till all these things be fulfilled." And as further illustration 
of the assemblage before God, the books being opened, and the 
judgment according to their works, see Dan. 7 : 9, 10. " I beheld 
till the thrones were cast down, and the Ancient of days did sit, 
whose garment was white as snow, and the hair of his head like the 
pure wool : his throne was like the fiery flame, and his wheels as 
burning fire. A fiery stream issued and came forth from before 
him : thousand thousands ministered unto him, and ten thousand 
times ten thousand stood before him : the judgment was set, and 
the books were opened." Chap. 12 : 1, 2, " And at that time shall 
Michael stand up, the great prince which standeth for the children 
of thy people : and there shall be a time of trouble, such as never 
was since there was a nation even to that same time : and at that 
time thy people shall be delivered, every one that shall be found 
written in the book. And many of them that sleep in the dust of 
the earth shall awake, some to everlasting life, and some to shame 
and everlasting contempt." 

The above passages so nearly resemble Bev. 20, and so fully 



BIBLE DOCTRINE OF JUDGMENT. 



199 



illustrate oui subject, that little more need be said. What is said, 
in the 13th verse, of the sea, and death and hell, delivering up the 
dead which were in them, is only a refiguring of the same things. 
Thus were they all before God, who sat upon his throne in spirit 
and in power over Jerusalem, which was called his throne. See 
Jer. 3 : 17, " At that time they shall callJerusalem the throne of 
the Lord : and all the nations shall be gathered unto it, to the name 
of the Lord, to Jerusalem." The books which were opened, and 
out of which they were judged, could have been nothing more than 
the law and the prophets, which contained those awful denunciations 
against them. Christ says to the Jews, " There is one that accuseth 
you, even Moses, in whom ye trust." John 5 : 45. He also says, 
John 12 : 48, " He that rejecteth me, and receive th not my words, 
hath one that judgeth him : the word that I have spoken, the same 
shall judge him in the last day." The other book, called the book 
of life, was undoubtedly the principles of the gospel, which all those 
who were adjudged to life had embraced. They were judged out 
of those things which were written in the books, according to their 
works. This is true to the letter of all judgments on earth, but 
could not be of a judgment after the resurrection, because there is 
then but one infinite result, which cannot be the reward or effect of 
earthly and limited performances. Those who believed, and had 
their names enrolled with the Christian believers in the book of life, 
escaped the furious tornado of death and destruction into which the 
disobedient and unbelieving were thrust, as into a lake of fire, which 
is the second death. This second death is the tragical end and ruin 
of that people as a race and nation. 

It may be objected that the book of Revelation was not written 
until after the destruction of Jerusalem. We know there are dif- 
ferent opinions ; but the best authorities, we think, show to the 
contrary. The inscription to this book in the Syrian Version, pub- 
lished by Be Diew, 1627, and afterwards in the London Polyglot, 
is the following : " The revelation which God made to John the 
Evangelist, in the Isle of Patmos, to which he was banished by 
Nero CcBsar." This places it previous to the year 68, at which 
time the reign of Galba commenced. That this was the true time of 
John's banishment, and, consequently, that the. visions recorded in 
this book are to be ascribed to this period, is contended by many 
learned and eminent writers, among whom are Hentenius, Harduin 



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BIBLE DOCTRINE CE JUDGMENT. 



Grotius, Lightfoot, Hammond, Sir Isaac Newton, Bishop Newton, 
and others. But we think the book itself shows that it was written 
before the overthrow of Jerusalem. In chap. 1 : 1, it is said, 
that " God taught John by his angel things that must shortly come 
to pass." Verse 3, it is said, " The time is at hand." Chap. 22 : 
6, 7, it is said, that " The Lord God of the holy prophets sent his 
angel to show unto his servants the things which must shortly be 
done. Behold, I come quickly : blessed is he that keepeth the say- 
ings of the prophecy of this book." Verse 10, " And he saith unto 
me, Seal not the sayings of the prophecy of this book : for the time 
is at hand." Verse 12, " And behold, I come quickly : and my 
reward is with me, to give every man according as his work shall 
be." Verse 20, " He which testineth these things saith, Surely I 
come quickly ; Amen. Even so, come, Lord Jesus." 

That the above passages show the then future, yet sudden coming 
of our Lord, we think is self-evident. The following, we think, 
show that Jerusalem was then standing. Chap. 1 : 7, "Behold, 
he coraeth with clouds : and every eye shall see him, and they also 
which pierced him : and all kindreds of the earth shall wail because 
of him." This corresponds with Matt. 24 : 30, " And then shall 
appear the sign of the Son of Man in heaven : and then shall all 
the tribes of the earth mourn, and they shall see the Son of Man 
coming in the clouds of heaven, with power and great glory." That 
this relates to the destruction of J erusalem none will dispute. It 
was to take place in that generation. See verse 34, "Verily I say 
unto you, This generation shall not pass till all these things be ful- 
filled." Rev. 11 : 1, 2, " And there was given me a reed like unto 
a rod : and the angel stood, saying, Rise, and measure the temple 
of God, and the altar, and them that worship therein. But the 
court which is without the temple leave out, and measure it not ; 
for it is given to the Gentiles : and the holy city shall they tread 
under foot forty and two months." Compare this with Luke 21 : 
24, " And they shall fall by the edge of the sword, and shall be led 
away captive into all nations : and Jerusalem shall be trodden down 
of the Gentiles, until the times of the Gentiles be fulfilled." See 
Rev. 11 : 8, " And their dead bodies shall lie in the street of the 
great city, which spiritually is called Sodom and Egypt, where also 
our Lord was crucified." This time was then future. He says, 

their dead bodies shall lie in the streets of the city, &c, where 



BIBLE DOCTRINE OF JUDGMENT. 



20, 



our Lord was crucified." Where was our Lord crucified, save in 
Jerusalem ? 

The 1 8th chapter evidently alludes to J erusalem. In verse 8 it 
is said, "Therefore shall her plagues come in one day, death, and 
mourning, and famine ; and she shall be utterly burned with fire : 
for strong is the Lord God who judgeth her." Dr. Clarke says 
this passage means, " They shall mourn because of the slaughter and 
the famine, the fruits of their fields being utterly destroyed or 
burped by their enemies." See Deut. 32 : 22 — 25, " A fire is 
kindled in mine anger, and shall burn unto the lowest hell (skeol) 
and shall consume the earth with her increase, and set on fire the 

foundation of the mountains They shall be burned with 

hunger, and devoured with burning heat, and with bitter destruc- 
tion The sword without, and terror within, shall destroy 

both the young man and the virgin, the suckling also, with the man 
of gray hairs." 

The above can be said of no other city. Rome pagan has never 
been thus treated ; only some parts of her were burnt with fire. 
Rome papal has not been thus treated ; but it is true of Jerusalem. 
In chap. 18 : 24, it is said, " And in her was found the blood of 
prophets, and of saints, and of all that were slain upon the earth." 
To what place will the above language apply so properly as to Jeru- 
salem ? Christ says, " For it cannot be that a prophet perish out 
of Jerusalem." Again, we hear him exclaiming to its devoted 
inhabitants, "0 Jerusalem, Jerusalem! thou that killest the 
prophets, and stonest them that are sent unto thee ! " Well might 
the Saviour declare unto them that upon them should come all the 
righteous blood shed upon the earth. We might multiply instances 
to show the internal evidence of the book itself that Jerusalem was 
the devoted city in question, and was standing when the book was 
written ; which period, as before stated, was previous to the year 68. 
Jerusalem was destroyed about the year 70. Thus, as we have 
seen, the time, when the book was written, was at hand. 

The foregoing statements, we think, must be satisfactory to every 
candid mind. And should an objector say that Jerusalem was 
destroyed previous to the writing of the book, we reply, that John 
recorded things which had been, then were, and should be there- 
after. See Rev. 1 : 19, " Write the things which thou hast seen, 
and the things which are, and the things which shall be hereafter." 



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BIBLE "DOCTRINE OF JUDGMENT. 



Hence, whether it were before or after, the objector would have the 
same difficulty in showing that Jerusalem was not the scene and 
theatre of action referred to. We also notice that John saw "the 
dead stand before God." In the resurrection, people cannot be 
dead. They will then have been raised from death to life. " Nei- 
ther can they die any more : for they are equal unto the angels, 
and are the children of God, being the children of the resurrection." 
See Matt. 22 : 30 ; Luke 20 : 36 ; and 1 Cor. 15 : 42—44. 

On the Greek terms krino, krima, krisis, &c, we remark, that 
these words nowhere signify endless misery, or damnation, in a 
future state of existence. TVe find no place in the Bible where 
their signification extends beyond this state of existence. Their 
strict signification appears to be simply this : First, a judgment ; 
a resolution; a decision; a sentence; a condemnation; a pen- 
alty. See Krima. Second, separation ; discrimination ; choice ; 
decision ; judgment ; the decision, or final issue ; the crisis of a 
distemper. See Krisis. Or, third, to separate ; to put asunder ; 
to discriminate ; to cull ; to select ; to choose ; hence to fcrrm a 
judgment, opinion or decision ; to examine ; to criticize ; to 
judge ; to decide a difference ; to give a verdict ; to pass sen- 
tence ; to inquire ; to confirm ; to ratify, &c. — See Krino, Don- 
ne garCs Greek and English Lexicon. New work, pp. 778-9. 
It will be seen in Section III., this Chapter, that their renderings, 
though various, agree with the above definitions given. The same 
words that are rendered judge, judging, judgment, &c, are also 
rendered damned, condemnation, damnation, &c. Inasmuch, then, 
as the same words are rendered judgment and damnation, they can- 
not, intrinsically, signify a decision or judgment to endless misery 
in any case ; for, if they necessarily imply it in the one, they also 
must, of necessity, imply it in the other ; and we should then be 
under the necessity of reading the following passages thus : " Be- 
hold, the Lord cometh with ten thousand of his saints, to execute 
judgment {hrisin, endless misery) upon all." Now, we think, no 
one is willing to read the Scriptures in this manner, which would 
prove universal damnation, or damnation to all ; yet, upon the 
premises laid down, we must of necessity do so ; for it is the same 
word which occurs in Matt. 23 : 33, " Ye serpents, ye generation 
of vipers ! how can ye escape the damnation of hell ? " Damnation, 
in this text, is supposed to imply endless misery. Again, we must 



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203 



read 1 Peter 4 : 17, thus : " For the time is come that judgment 
(krima, endless misery) must begin at the house of God." This 
6ame word, krima, is rendered at least eight times damnation in 
the New Testament, and is supposed to teach the doctrine of end- 
less misery. But, if so, then woe to " the house of God " ! For 
Peter says, " The time is come that krima must begin there." But 
that this word, or any other in the Bible, teaches endless misery, 
cannot be sustained. They do not of themselves naturally imply 
it, neither are they prefixed to any word or phrase in the Bible that 
does teach it. They simply show a decision in judgment ; which is 
either condemnation on the one hand, or justification on the other, 
agreeably to the merit or demerit of those adjudged. For further 
illustrations on these words, see on the words damned, damnation, 
&c, in this work. 

We have, in Section I., this Chapter, so arranged the scripture 
passages as to show, first, the manner in which God judges his crea- 
tures ; second, the time when, and place where, God judges them ; 
and, in the third place, we have noticed sundry passages which 
speak of judgment. We now ask the candid reader to honestly 
decide for himself whether the judgments of God are not all exe- 
cuted in the earth, and in no other place ? Whether men must not 
reap in the same field where they sow, instead of sowing in one field 
and reaping in another ? Whether " the judgment-seat (bematos) 
of Christ " is not in this world, rather than in another ? (See Rom. 
14 : 10 ; 2 Cor. 5 : 10.) And whether Christ's kingdom on earth 
does not confine his reign of judgment to the gospel period ? And, 
when that shall close, whether there will be a place for judgment or 
a judge to decide ? When this is carefully, candidly and honestly 
done, we have no fears as to the result. 



\ 



CHAPTER VII. 



ON THE SECOND COMING OF CHEIST. 



SECTION I 

All the passages in the New Testament which speak of the Second Coming 
of Christ. 

Matt. 10 : 23. But when they persecute you (the apostles) in this city, 
flee ye into another : for verily I say unto you, Ye shall not have gone over 
the cities of Israel till the Son of Man be come. 

Matt. 16 : 27, 28. For the Son of Man shall come in the glory of his 
Father with his angels ; and then he shall reward every man according to 
his works. Verily I say unto you, There be some standing here which shal] 
not taste of death till they see the Son of Man coming in his kingdom. 

Mark 8 : 38. Whosoever therefore shall be ashamed of me, and of my 
words, in this adulterous and sinful generation, of him also shall the Son 
of Man be ashamed, when he comelh in the glory of his Father, with the 
holy angels. 

Mark 9 : 1. And he said unto them, Verily I say unto you, that there 
be some of them that stand here which shall not taste of death till they 
have seen the kingdom of God come with power. 

Luke 9 : 26, 27. For whosoever shall be ashamed of me, and of my 
words, of him shall the Son of Man be ashamed, when he shall come in his 
own glory, and in his Father's, and of the holy angels. But I tell you of 
a truth, There be some standing here which shall not taste of death till they 
see the kingdom of God. 

Matt. 24 : 3. And as he (Christ) sat upon the mount of Olives, the dis- 
ciples came unto him privately, saying, Tell us, when shall these things be . 
and what shall be the sign of thy coming, and of the end of the world ? 
(End of aionos — age, or dispensation.) 

Mark 13 : 3, 4. And as he (Christ) sat upon the mount of Olives, over 
against the temple, Peter, and James, and John, and Andrew, asked him 
privately, Tell us, when shall these things be ? and what shall be the sign 
when all these things shall be fulfilled ? (His coming, and end of the age.) 

Luke 21 : 5 — 7. And as some spake of the temple, how it was adorned 
with goodly stones and gifts, he (Christ) said, As for these things which ye 
behold, the days will come in the which there shall not be left one stone 



ON THE SECOND COMING OF CHRIST. 



205 



upon another that shall not be thrown down. And they (his disciples) 
asked him, saying, Master, but when shall these things be ? and what sign 
will there be when these things shall come to pass ? (The destruction of 
the temple, and end of the icorld, or age.) 

Matt. 24 : 29 — 35. Immediately after the tribulation of those days shall 
the sun be darkened, and the moon shall not give her light, and the stars 
shall .fall from heaven, and the powers of the heavens shall be shaken ; and 
then shall appear the sign of the Son of Man in heaven ; and then shall 
all the tribes of the earth niourn, and they shall see the Son of Man coming 
in the clouds of heaven, with power and great glory. And he shall send 
his angels with a great sound of a trumpet, and they shall gather together 
his elect from the four winds, from one end of heaven to the other. Now 
learn a parable of the fig-tree ; when his branch is yet tender, and putteth 
forth leaves, ye know that summer is nigh : so likewise ye, when ye shall 
see all these things, know that it is near, even at the doors. Verily I say 
unto you, This generation shall not pass till all these things be fulfilled. 
Heaven and earth shall pass away, but my words shall not pass away. 
(The parallel passages in Mark 13 : 28 — 31.) 

Verse 39. And knew not until the flood came, and took them all away , 
so shall also the coming of the Son of Man be. 

Verse 44. Therefore be ye also ready : for in such an hour as ye think 
not, the Son of Man cometh. 

Mark 13 : 28 — 31. Now learn a parable of the fig-tree : When her 
branch is yet tender, and putteth forth leaves, ye know that summer ia 
near : so ye, in like manner, when ye shall see these things come to pass, 
know that it is nigh, even at the doors. Verily I say unto you, That this 
generation shall not pass till all these things be done. Heaven and earth 
shall pass away, but my words shall not pass away. Parallels in 

Luke 21 : 27 — 32. And then shall they see the Son of Man coming in 
a cloud, with power and great glory. And when these things begin to 
come to pass, then look up, and lift up your heads, for your redemption 
draweth nigh. And -he spake to them a parable ; Behold the fig-tree, and 
all the trees ; when they now shoot forth, ye see, and know of your own 
selves, that summer is now nigh at hand. So likewise ye, when ye see 
these things come to pass, know ye that the kingdom of God is nigh at hand. 
Verily I say unto you, This generation shall not pass away till all be ful- 
filled. Heaven and earth shall pass away, but my words shall not pass 
away. 

Matt. 25 : 13. Watch, therefore ; for ye know neither the day nor the 
hour wherein the Son of Man cometh. 

Matt. 25 : 31 — 34. When the Son of Man shall come in his glory, and 
all the holy angels with him, then shall he sit upon the throne of his glory-.: 
and before him shall be gathered all nations ; and he shall separate them 
one from another, as a shepherd divideth his sheep from the goats : and 
he shall set the sheep on his right hand, but the goats on the left. Then 
shall the King say unto them on his right hand, Come, ye blessed of my 
Father, inherit the kingdom prepared for you from the foundation of the 
world. 

Verse 41. Then shall he say also unto them on his left hand, Depart 
from me, ye cursed, into everlasting fire, prepared for the devil and his 
angels. 

Verse 46. And these shall go away into everlasting punishment : but 
the righteous into life eternal. 

Luke 12 : 40. Be ye, therefore, ready also ; for the Son of Man cometh 
at an hour when ye think not. 

Luke 17 : 22 — 24. And he said unto the disciples, The days will come 



206 



ON THE SECOND COMING OF CHRIST. 



when ye shall desire to see one of the days of the Son of Man, and ye shall 
not see it. And they shall say to you, See here ! or see there ! go not after 
them, nor follow them. For as the lightning, that lighteneth out of the 
one part under heaven, shineth unto the other part under heaven, so shall 
also the Son of Man be in his day (his coming). 

2 Thess. 1 : 6 — 10. Seeing it is a righteous thing with God to recom- 
pense tribulation to them that trouble you. And to you who are troubled, 
rest with us, when the Lord Jesus shall be revealed from heaven with his 
mighty angels, in naming fire, taking vengeance on them that know not 
God, and that obey not the Gospel of our Lord Jesus Christ ; who shall be 
punished with everlasting destruction from the presence of the Lord, and 
from the glory of his power : when he shall come to be glorified in his 
saints, and to be admired in all them that believe (because our testimony 
among you was believed) in that day. 

2 Tim. 4:1. I charge thee, therefore, before God and the Lord Jesus 
Christ, who shall judge the quick and the dead at his appearing and his 
kingdom. 

Matt. 26 : 64. Jesus saith unto him (the high priest) , Thou hast said : 
nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting 
on the right hand of power, and coming in the clouds of heaven. 

John 14 : 3. And if I go, and prepare a place for you, I will come 
again, and receive you unto myself ; that where I am, there ye may be 
also. 

Verse 28. Ye have heard how I said unto you, I go away, and come 
again unto you. If ye love me, ye would rejoice, because I said, I go unto 
the Father : for my Father is greater than I. 

John 21 : 22. Jesus saith unto him (Peter) , If I will that he tarry till 
I come, what is that to thee ? follow thou me. 

1 Cor. 11 : 26. For as often as ye eat this bread, and drink this cup, ye 
do show the Lord's death till he come. 

Phil. 1 : 6. Being confident of this very thing, that he which hath be- 
gun a good work in you will perform it until the day (coming) of Jesus 
Christ. 

Verse 10. That ye (saints at Philippi) may approve things that are ex- 
cellent : that ye may be sincere, and without offence, till the day (coming) 
of Christ. 

Phil. 2 : 16. Holding forth the word of life ; that I may rejoice in the 
day of Christ (coming, §c). 

1 Cor. 1 : 7, 8. So that ye come behind in no gift, waiting for the coming 
of our Lord Jesus Christ. Who shall also confirm you unto the end, that 
ye may be blameless in the day of our Lord Jesus Christ. 

1 Tim. 6 : 14. That thou keep this commandment without spot, unre- 
bukable, until the appearing of our Lord Jesus Christ. 

James 5 : 7, 8. Be patient, therefore, brethren, unto the coming of the 
Lord. Behold, the husbandman waiteth for the precious fruits of the 
earth, and hath long patience for it, until he receive the early and latter 
rain. Be ye also patient ; establish your hearts : for the coming of the 
Lord draweth nigh. 

1 Thess. 1 : 10. And to wait for his Son from heaven, whom he raised 
from the dead, even Jesus, which delivered us from the wrath to come. 

1 Thess. 2:19. For what is our hope, or joy, or crown of rejoicing ? 
Are not even ye in the presence of our Lord Jesus Christ at his coming ? 

1 Thess. 3 : 13. To the end he may establish your hearts unblamable 
in holiness before God, even our Father, at the coming of our Lord Jesus 
Christ with all his saints. 

1 Thess. 5 : 23. And the very God of peace sanctify you wholly ; and 1 



ON THE SECOND COMING OF CHRIST. 



207 



pray God your whole spirit, and soul, and body, be preserved blameless 
unto the coming of our Lord Jesus Christ. 

2 Thess. 3 : 5. And the Lord direct your hearts into the love of God, 
and into the patient waiting for Christ {his coming). 

2 Tim. 4 : 8. Henceforth there is laid up for me a crown of righteous- 
ness, which the Lord, the righteous Judge, shall give me at that day ; and 
not to me only, but unto all them, also, that love his appearing. 

Titus 2 : 13, 14. Looking for that blessed hope, and the glorious ap- 
pearing of the great God and our Saviour Jesus Christ ; who gave him- 
self for us, that he might redeem us from all iniquity, and purify unto him- 
self a peculiar people, zealous of good works. 

Heb. 10 : 25. Not forsaking the assembling of ourselves together, as the 
manner of some is ; but exhorting one another ; and so much the more as 
ye see the day approaching. 

Verse 37. For yet a little while, and he that shall come will come, and 
will not tarry. 

1 Peter 1 : 7. That the trial of your faith, being much more precious 
than of gold that perisheth, though it be tried with fire, might be found 
unto praise, and honor, and glory, at the appearing of Jesus Christ. 

Verse 13. Wherefore gird up the loins of your mind, be sober, and hope 
to the end, for the grace that is to be brought unto you at the revelation of 
Jesus Christ. 

1 Peter 4 : 12, 13. Beloved, think it not strange concerning the fiery 
trial which is to try you, as though some strange thing happened unto you ; 
but rejoice, inasmuch as ye are partakers of Christ's sufferings ; that, when 
his glory shall be revealed, ye may be glad also with exceeding joy. 

2 Thess. 2 : 1,2. Now we beseech you, brethren, by the coming of our 
Lord Jesus Christ, and by our gathering together unto him, that ye be not 
soon shaken in mind, or be troubled, neither by spirit, nor by word, nor 
by letter, as from us, as that the day of Christ is at hand. 

Heb. 9 : 26 — 28. For then must he (Christ) often have suffered since 
the foundation of the world (kosmou, the earth) ; but now once in the end 
of the world {aionon, age) hath he appeared to put away sin, by the sacri- 
fice of himself. And as it is appointed unto men (the men) once to die, but 
after this the judgment (krisis, judgment or decision) ; so Christ was once 
offered to bear the sins of many ; and unto them that look for him shall he 
appear the second time without sin unto salvation. 

1 John 2 : 28. And now, little children, abide in him ; that, when he 
shall appear, we may have 'confidence, and not be ashamed before him at 
his coming. 

2 Peter 1 : 16. For we have not followed cunningly devised fables, when 
we made known unto you the power and coming of our Lord Jesus Christ, 
but were eye-witnesses of his majesty. 

1 Thess. 5 : 1 — 4. But of the times and the seasons, brethren, ye have 
no need that I write unto you : for yourselves know perfectly that the day 
of the Lord so cometh as a thief in the night. For when they shall say 
Peace and safety, then sudden destruction cometh upon them, as travail 
upon a woman with child ; and they shall not escape. But ye, brethren, 
are not in darkness, that that day should overtake you as a thief. 

2 Peter 3 : 3 — 15. Knowing this first, that there shall come in the last 
days scoffers, walking after their own lusts, and saying, Where is the prom- 
ise of his coming 1 for since the fathers fell asleep, all things continue as 
they were from the beginning of the creation. For this they willingly are 
ignorant of, that by the word of God the heavens were of- old, and the earth 
standing out of the water, and in the water ; whereby the world that then 
was, being overflowed with water, perished ; but the heavens and the 



208 



ON THE SECOND COMING OE CHUIST. 



eartli wliicli are now, by the same word are kept in store, reserved unto 

fire, against the day of judgment and perdition of ungodly men. But, 
beloved, be not ignorant of this one thing, that one day is with the Lord as 
a thousand years, and a thousand years as one day. The Lord is not slack 
concerning his promise, as some men count slackness ; but is long-suffering 
to us-ward, not willing that any should perisli, but that all should come to 
repentance. But the day of the Lord will come as a thief in the night ; in 
the which the heavens shall pass away with a great noise, and the elements 
shall melt with fervent heat, the earth also and the works that are therein 
shall be burned up. Seeing, then, that all these things shall be dissolved, 
what manner of persons ought ye to be in all holy conversation and godli- 
ness ; looking for and hasting unto the coming of the day of God, wherein 
the heavens being on fire shall be dissolved, and the elements shall melt 
with fervent heat ? Nevertheless we, according to his promise, look for 
new heavens, and a new earth, wherein dwelleth righteousness. Wherefore, 
beloved, seeing that ye look for such things, be diligent that ye may be 
found of him in peace, without spot, and blameless ; and account that the 
long-sufferings of our Lord is salvation ; even as our beloved brother 
Paul also, according to the wisdom given unto him, hath written unto you. 

Jude 1 : 14, 15. And Enoch also, the seventh from Adam, prophesied 
of these, saying, Behold, the Loi'd cometh, with ten thousand of his saints, 
to execute judgment upon all, and to convince all that are ungodly among 
them, of all their ungodly deeds which they have ungodly committed, and 
of all their hard speeches which ungodly sinners have spoken against him. 

B,ev. 1 : 7. Behold, he cometh with clouds : and every eye shall see 
him, and they also which pierced him : and all kindreds of the earth shall 
wail because of him. 

Verse 3. Blessed is he that readeth, and they that hear the words of 
this prophecy, and keep those things which are written therein ; for the 
time is at hand. 

Rev. 2 : 25. But that which ye have already, hold fist till I come. 

Rev. 6 : 12 — 17. And I beheld, when he had opened the sixth seal, and 
lo, there was a great earthquake ; and the sun became black as sackcloth 
of hair, and the moon became as blood : and the stars of heaven fell untc 
the earth, even as a fig-tree casteth her untimely figs when she is shaken 
of a mighty wind : and the heaven departed as a scroll, when it is rolled 
together ; and every mountain and island were moved out of their places. 
And the kings of the earth, and the great men, and the rich men, and the 
chief captains, and the mighty men, and every bond man, and every free 
man, hid themselves in the dens, and in the rocks of the mountains ; and 
said to the mountains and rocks, Fall on us, and hide us from the face of 
him that sitteth on the throne, and from the wrath of the Lamb : for the 
great day of his wrath is come, and who shall be able to stand ? 

Rev. 16 : 13 — 15. And I saw three unclean spirits, like frogs, come out 
of the mouth of the dragon, and out of the mouth of the beast, and out 
of the mouth of the false prophet. . For they are the spirits of devils, work- 
ing miracles, which go forth unto the kings of the earth, and of the whole 
world, to gather them to the battle of that great day of God Almighty. 
Behold, I come as a thief. Blessed is he that watcheth, and that keepeth 
his garments, lest he walk naked, and they see his shame. 

Rev. 22 : 7 — 12. Behold, I come quickly : blessed is he that keepeth the 
sayings of the prophecy of this book. And I, John, saw these things, and 
heard them. And when I had heard and seen, I fell down to worship be- 
fore the feet of the angel which showed me these things. Then saith he 
unto me, See thou do it not : for I am thy fellow-servant, and of thy 
brethren the prophets, and of them which keep the sayings of this book 



ON THE SECOND COMING OF CHRIST. 



209 



worship God. And he saith unto me, Seal not the sayings of the prophecy 
of this book ; for the time is at hand. He that is unjust, let him be unjust 
still ; and he which is filthy, let him be filthy still ; and he that is righteous, 
let him be righteous still ; and he that is holy, let him be holy still. And 
behold, I come quickly; and my reward is with me, to give every man 
according as his work shall be. 

Verse 20. He which testifieth these things saith, Surely I come quickly: 
Amen. Even so, come, Lord Jesus. 



SECTION II. 

Those passages which are generally supposed to refer to ChrisVs Final 
Coming at the Resurrection of the Dead. 

John 14 : 3. And if I go, and prepare a place for you, I will come 
again, and receive you unto myself ; that where I am, there ye may be 
also. 

Acts 1 : 10, 11. And while they (his disciples) looked steadfastly 
toward heaven, as he went up, behold, two men stood by them in white 
apparel ; which also said, Ye men of Galilee, why stand ye gazing up into 
heaven ? This same Jesus, which is taken up from you into heaven, shall 
so come in like manner as ye have seen him go into heaven. 

Phil. 3 : 20, 21. For our conversation is in heaven ; from whence also 
we look for the Saviour, the Lord Jesus Christ ; who shall change our vile 
body, that it may be fashioned like unto his glorious body, according to the 
working whereby he is able to subdue all things to himself. 

1 John 3 : 2. Beloved, now are we the sons of God ; and it doth not 
yet appear what we shall be : but we know that, when he shall appear, we 
shall be like him ; for we shall see him as he is. 

1 Thess. 4 : 13 — 17. But I would not have you to be ignorant, brethi-en, 
concerning them which are asleep, that ye sorrow not, even as others which 
have no hope. For if we believe that Jesus died, and rose again, even so 
them also which sleep in Jesus will God bring with him. For this we say 
unto you by the word of the Lord, that we which are alive, and remain 
unto the coming of the Lord, shall not prevent them which are asleep. For 
the Lord himself shall descend from heaven with a shout, with the voice of 
the archangel, and with the trump of God : and the dead in Christ shall 
rise first. Then we, which are alive and remain, shall be caught up 
together with them in the clouds, to meet the Lord in the air : and so shall 
we ever be with the Lord. 

1 Cor. 15 : 21 — 26. For since by man came death, by man came also 
the resurrection of the dead. For as in Adam all die, even so in Christ 
shall all be made alive. But every man in his own order : Christ the first 
fruits ; afterward tiipy that are Christ's at his coming. Then cometh the 
end, whei^'he shall have delivered up the kingdom to God, even the Father ; 
when he shall have put down all rule, and all authority, and power. For 
he must reign till he hath put all enemies under his feet. The last enemy 
that shall be destroyed is death. 

1 Cor. 15 : 51, 52. Behold, I show you a mystery ; we shall not all 
sleep, but we shall all be changed, in a moment, in the twinkling of an 
eye, at the last trump ; for the trumpet shall sound, and the dead shall be 
raised incorruptible, and Ave shall be changed. 
18* 



210 



ON THE SECOND COMING OF CHRIST. 



SECTION III. 
Closing Remarks on the Coming of Christ 

By a careful perusal of the above texts, it will be seen that they 
not only teach the coming of Christ, but that they speak of him as 
coming, expressly and designedly, for the purpose of executing 
justice and judgment in the earth. And by comparing the texts 
on the coming of Christ with those which teach the judgment and 
end of the world, it will be readily acknowledged that they all stand 
immediately connected, and all teach the same thing. The same is 
equally true of those texts which speak of the last day, last times, 
great day, &c. Whenever and wherever the coming of Christ is 
mentioned in the Bible (as in Section I., this Chapter), that coming 
is immediately connected with judgment, which is to be executed in 
accordance with the works of the creature ; according to the deeds 
done, &c. From the foregoing facts it appears evident that these 
four different classes of texts — namely, on the judgment, end of 
the world, last days, and the coming of Christ — are all nearly 
related, and signify the same thing. Hence we come to the conclu- 
sion that the coming of Christ (as taught in these passages) merely 
signifies his coming to close the legal dispensation, to establish the 
gospel, and execute justice and judgment in the earth. 

But as there are various opinions respecting the coming of Christ, 
and the object of his coming, we will briefly notice the different 
periods, as they are taught in the Bible. 

The first appearance of Christ in the world, so far as we have any 
knowledge, was his appearance in the flesh, as an infant of days. 
This coming was predicted by the prophets of God, as the introduc- 
tion of Messiah on earth. 

His second appearance must have been in spirit and in power, to 
the overthrow of his enemies, the destruction of their city, and the 
final close of legal rites and ceremonies. This coming was not only 
foretold by the prophets, but pointedly declared by Christ himself. 
He declared to his disciples, and the people, that the coming of the 
Son of Man with power should take place during that generation. 
See Matt. 16 : 27, 28 ; 25 : 30—34 ; Mark 8 : 38, and 9 : 1. 
This is the coming referred to in the first section of this chapter 
and which stands immediately connected with judgment in the ear'h 



ON THE SECOND COMING OF CHRIST. 



211 



The only place in the Scriptures where the numeral, second, is pre- 
fixed to the time of Christ's coming, is in Ileb. 9 : 28, where the 
apostle words it thus : " Unto them that look for him (Christ) 
shall he appear the second time, without sin, unto salvation." Paul, 
in this chapter, compares the sacrifice of the high priest, under the 
law dispensation, with the offering of Christ ; and, in conclusion, 
says, " And as it is appointed unto men once to die, but after this 
the judgment ; so Christ was once offered to bear the sins of many \ 
and unto them that look for him shall he appear the second time, 
without sin, unto salvation." We have already noticed these pas- 
sages, in our remarks on the judgment, which see. We will, how- 
ever, briefly notice them here, by giving them their proper reading. 
" And, as under the Law dispensation it is appointed unto the high 
priest to die once the year, and, after this, judgment to justification , 
so Christ was once offered to bear the sins of the many; and unto 
them that look for him, shall he appear the second time, without a 
sin offering, unto salvation." When Paul wrote this epistle to the 
Hebrews, Christ had not made his second appearance. The time, 
however, was then near at hand. The apostle and his brethren 
were looking for the sudden and powerful coming of Christ, to exe- 
cute judgment upon that wicked and abandoned generation. The 
exhortations of the apostles, to their friends and others, show that 
they expected Christ's second approach. Paul reasoned of right- 
eousness, of temperance, and of a judgment about to come. Peter 
could say, " The end of all things is at hand." And John says, 
" Little children, we know that it is the last times." And when 
Christ did make his appearance in power, without a sin offering, to 
the deliverance or salvation of those who looked for him, he, at the 
same time, was a consuming fire to his enemies. 

Paul, in 2 Thess. 1 : 6 — 9, says, " Seeing it is a righteous thing 
with God to recompense tribulation to them that trouble you. And 
to you who are troubled, rest with us, when the Lord Jesuss shall 
be revealed from heaven with his mighty angels, in flaming fire 
taking vengeance on them that know not God, and that obey not 
the gospel of our Lord Jesus Christ ; who shall be punished with 
everlasting destruction from the presence of the Lord, and from the 
glory of his power." This ordeal by fire was at Christ's second 
coming, and transpired about forty-one years after his resurrection. 
See remarks on the above passages in this work 



212 



ON THE SECOND COMING OP CHKIST. 



Christ warned his disciples to be on a look-out, to be ready; 
" For the Sen of Man cometh at an hour when je think not." In 
the parable of the sheep and goats, Matt. 25, he describes the scene 
by showing the different conditions of the obedient and disobedient. 
To the one it is said, " Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation. of the world." To 
the other it is said, " Depart from me, ye cursed, into everlasting 
fire, prepared for the devil and his angels." See Matt. 25 : 34 — 41. 

The scenes above described were all to take place at the time 
when Christ made his second appearance on earth ; when he deliv- 
ered and rewarded the righteous, but cast off and punished the 
wicked. 

Let it be here remembered that those scriptures which teach the 
judgment, the end of the world, or age, and the second coming of 
Christ, all stand connected, and allude to the same time and things ; 
all of which are to take place on the earth, during the lifetime of 
men, and in strict accordance with their merit and demerit. We 
will also state that Dr. Macknight, Dr. Warburton, Bishop Newton, 
Dr. A. Clarke, and most others who have written on this subject, 
are unanimous in the opinion that what is strictly termed the second 
coming of Christ is a figurative coming, namely, in spirit or power; 
and that this took place at the destruction of Jerusalem, the abo- 
lition of the Jewish dispensation, and the establishment of the king- 
dom of heaven in the earth. That this opinion is correct, we think 
no well-informed mind will dispute. The words second time, in 
relation to this subject, occur in no other passage in the New Testa- 
ment, excepting Heb. 9 : 28, and which are sufficient to fix the 
period, as above stated, beyond a rational doubt. 

There are other passages, however, in the New Testament, which 
speak of the coming of Christ, as attended by different circumstan- 
ces. In Section II., this Chapter, we have arranged those passages 
which appear to teach the resurrection of the dead, in connection 
with the personal appearance of our Saviour. The object of this 
(third) coming appears to be to. raise the dead to a state of incorrup- 
tion, immortality and glory. 

The first passage we have noticed at the head of this class of 
scriptures, is John 14 : 3. In the preceding verse Christ says to 
his disciples, " In my Father's house there are many mansions ; if 
it were not so, I would have told you. I go to prepare a place for 



ON THE SECOND COMING OE CHRIST. 



213 



you." Then adds, " And if I go and prepare a place for you, I 
will come again, and receive you unto myself ; that where I am, 
there ye may be also." In the 28th verse he says, " Ye have heard 
how I said unto you, I go away, and come again unto you." These 
expressions appear to imply that as he was then personally with 
them, he would in person leave them, and come again in like man- 
ner. In Acts 1: 10, 11, it is* said, "As he (Jesus) went up, 
behold two men stood by them in white apparel ; which also said, 
Ye men of Galilee, why stand ye gazing up into heaven ? This 
same Jesus, which is taken up from you into heaven, shall so come 
in like manner as ye have seen him go into heaven." These 
expressions positively show that as our Saviour in person left the 
world, so he in person (in like manner) would return to it again. 
That Christ has already made his appearance on earth in power, 
which appearance was called his second coming, we have already 
shown. But his appearance in person, as above described, is not as 
yet made manifest. Hence we must look for another, and a per- 
sonal coming, of our Saviour on earth. This is the only remaining 
coming of Christ for which we are authorized to look or expect. 
We are informed of no other. And here let it be strictly borne in 
mind that this personal and third coming of our Saviour stands 
nowhere connected either with judgment or rewards and punish- 
ments. The class of texts which teach this last coining identifies 
it as standing immediately connected with the raising of the dead. 
Paul encourages his Philippian brethren, by informing them that 
Christ (for whom they looked from heaven) should change their 
vile bodies, that they might be fashioned like unto his glorious body, 
according to the working whereby he is able even to subdue all 
things unto himself. John says, "Beloved, now are we the sons 
of God, and it doth not yet appear what we shall be : but we know 
that when he shall appear, we shall be like him ; for we shall see 
him as he is." 1 John 3 : 2. Paul, 1 Thess. 4 : 13—17, says: 
" But I would not have you to be ignorant, brethren, concerning 
them which are asleep, that ye sorrow not, even as others which 
have no hope. For if we believe that Jesus died, and rose again, 
even so them also which sleep in Jesus will God bring with him. 
For this we say unto you by the word of the Lord, that we which 
are alive, and remain unto the coming of the Lord, shall not prevent 
{or hinder the rising of) them which are asleep. For the Lord 



214 ON THE SECOND COMING OF CHRIST. 

himself shall descend from heaven with a shout, with the voice of 
the archangel, and with the trump of God : and the dead in Christ 
shall rise first {that is, the dead shall rise before the living do). 
Then we, which are alive and remain, shall be caught up together 
with them in the clouds, to meet the Lord in the air : and so shall 
we ever be with the Lord." 

These passages teach, firstly, that, at the time these instructions 
were given, Christ was actually in heaven, his risen state. This 
Paul affirms in Heb. 9 : 24, " For Christ is not entered into the 
holy places made with hands, which are the figures of the true ; but 
into heaven itself, now to appear in the presence of God for us." 
Christ was exalted to be a Prince and a Saviour; he has set down 
at the right hand of God, having obtained eternal redemption for 
us. He has ascended to his Father, and is now seated on the throne 
of righteousness, as mediator and judge of all the earth. From this 
throne, by his word and spirit, he administers justice and judgment 
in the earth. This mediatorial throne, or seat, is also his judgment- 
seat ; and from this throne he is represented, in the spirit and power 
of the gospel, as seated in judgment before the world. Hence the 
propriety of Paul's expression, 2 Cor. 5 : 10, " For we must all 
appear before the judgment-seat of Christ ; that every one may 
receive the things in body, according to that he hath done, whether 
good or bad." In this manner Christ sits, in the spirit and power 
of gospel truth, judging the world in righteousness ; and under this 
gospel administration every one receives according to that he hath 
done, whether good or bad. Upon this throne Christ will remain, 
as mediator and judge, until the great work of reconciling the world 
to God is accomplished. Hence Peter, in speaking of Christ, says, 
" Whom the heaven must receive, until the times of the restitution 
of all things, which God hath spoken by the mouth of all his holy 
prophets since the world began."- Acts 3 : 21. Paul has similar 
language in Col. 1 : 20, " And (having made peace through the 
blood of his cross) by him to reconcile all things to himself : by 
him, I say, whether they be things in earth, or things in heaven." 
The same apostle has said, in 1 Cor. 15 : 25, 26, " For he must 
reign till he hath put all enemies under his feet. The last enemy 
that shall be destroyed is death." From these testimonies we learn 
that Christ will keep his position as mediator and judge until he 
hath subdued and reconciled all things to himself : until he hath 



ON THE SECOND COMING OP CHRIST. 



215 



finished sin, made an end of transgression, and destroyed the last 
enemy, death. When all this shall have been accomplished, then 
will have arrived the period when the sleeping millions of our race, 
in connection with the living multitudes, shall all realize the resus 
citating power of Him who is " the resurrection and the life." 
Then will " the Lord himself descend from heaven with a shout, 
with the voice of the archangel, and with the trump of God " — not 
to destroy his enemies, or to execute judgment, but to arouse the 
living and the dead to a state of immortal and unending bliss. 
When he shall make this personal and last appearance on earth, he 
will have previously closed his process as mediator and judge, will 
have subdued and reconciled all to himself, and then only remains 
to raise and deliver up to God his Father the ransomed world, with 
his own subjection to him, that God may then be all and in all. 

When Christ made his second appearance, he is represented as 
sitting on the throne of his glory, establishing his kingdom, and 
commencing his reign on earth. But altogether different is the 
object of his third or last coming. Then his work will be finished ; 
the judgment day closed, and the kingdom, which he received of his 
Father at the commencement of his reign, ready to be resigned 
back to him, the Great Father and God of all. 

In the second place, these scriptures confirm what we have 
already stated. John says, "But we know that, when he shall 
appear, we shall be like him ; for we shall see him as he is." This 
likeness to Christ is effected by the resurrection. See 1 Cor. 15 : 
51, 52, " Behold, I show you a mystery ; we shall not all sleep, 
but we shall all be changed, in a moment, in the twinkling of an 
eye, at the last trump : for the trumpet shall sound, and the dead 
shall be raised incorruptible, and we shall be changed." To the 
Thessalonians, he says, " Them, also, which sleep in Jesus, will God 
bring with him." " The dead in Christ shall rise first [before the 
living are changed). Then we, which are alive and remain, shall 
be caught up together with them in the clouds, to meet the Lord 
in the air : and so shall we ever be with the Lord." Paul undoubt- 
edly wished to have his brethren believe that their departed friends 
would all rise again to life and happiness ; that death was not one 
long, eternal sleep, as many of his countrymen actually believed ; 
he, therefore, labors to convince them that Christ, their risen head, 



216 



ON THE SECOND COMING OF CHRIST. 



would raise the human family from the sleep of death, that one and 
all should again meet together, and be forever with the Lord. 

He informs his Corinthian brethren that the trumpet should 
sound, and the dead be raised incorruptible ; and that the living 
should be changed in a moment^ in the twinkling of an eye, at the 
sound of the last trump. 

That Paul believed (not in a partial but) in a universal resur- 
rection to holiness and happiness, is evident fipm 1 Cor. 15 : 22, 
" For as in Adam all die, even so in Christ shall all be made alive." 
All must admit that Adam is the constituent and federal head of 
the human family. In him all, individually, die. It is also equally 
admissible, that the same all shall be made alive in Christ. The 
words, even so, imply that the same all who die in Adam shall, 
equally and individually, be made alive in Christ, their spiritual 
head and representative. Man is created " in the image of God." 
" Christ is the brightness of his Father's glory, and the express 
image of his person." Hence, being created in the image of God, 
we are created in Christ Jesus, as our moral or spiritual head. 
" The head of every man is Christ." 1 Cor. 11 : 3. Conse- 
quently, Christ is as truly the moral head of every man, as is Adam 
our earthly head. And Christ will as certainly reinstate and im- 
mortalize every man in himself, as it is certain that in Adam all are 
fallen. 

But to this it is objected, because of the expression in the 23d 
verse, where it is said, " But every man in his own order: Christ 
the first fruits, afterward they that are Christ's at his coming." 
Some suppose " every man in his own order," means (in fact, we 
liave heard it in a sermon) he that dies a sinner, shall be raised a 
sinner; he that dies a drunkard, shall be raised a drunkard; and 
he that dies a murderer, shall be raised a murderer, &c. But to 
this objection we reply, first, in the language of the apostle. " For 
as in Adam all die, even so in Christ shall all be made alive." All 
are made alive in Christ. Therefore, " if any man be in Christ, 
he is a new creature : old things are passed away : behold, all 
things are become new." 2 Cor. 5 : 17. From this it appears, 
that those who are in Christ 'are actually new creatures ; old things 
are done away, and all things become new. Hence, when all are 
made alive in Mm, they must, of necessity, all be new creatures : 
old things — that is, sin, all their former vices, evil habits, bad prac- 



ON THE SECOND COMING OP CHRIST. 



217 



tices, &c — are all done away, annihilated, and gone: the creature 
is changed, and bears the image of Christ. Hence, Paul says, 
" And as we have borne the image of the earthy, we shall also bear 
the image of the heavenly." 1 Cor. 15 : 49. By these facts 
we learn that all in the earthy image of Adam die, and that the 
same all (in the resurrection) will be made alive in the heavenly 
image of Christ. Consequently, all that can be understood by 
" every man in his own order," is, merely, every man in his own 
time (or class), and in his own identity. " Christ the first fruits," 
— that is, Christ as the first fruits of the resurrection, rose first in 
his own time, and own individual being ; " afterward they that are 
Christ's at his coming," — that is, when Christ comes to raise the 
deadfall will then be made alive in Him, but every one in his own 
identity, or as himself, in his own individual being. Hence, in 
verse 38, " God giveth it a body as it hath pleased him, and to every 
seed his own body." We think the expression, " But every man in 
his own order," applies with the same force to those who die, as to 
those who are made alive. " For as in Adam all die," — that is, not 
collectively and simultaneously, but every one in his own time and 
identity, as himself. Thus we die as ourselves, and we shall bu 
made alive as ourselves, and in the time classed or set off. 

But supposing our objector should urge his theory, what would 
the result then be ? He says, if one dies a sinned, he will be raised 
a sinner, &c. Now, admitting this self-contradictory theory to be 
carried out, and the result would be this : every sinner (having 
died as such), from the period of mother Eve down to the resurrec- 
tion morn, must be called up from their tombs with the same char- 
acters, propensities, appetites, and passions which they possessed 
when they went down to their graves. And how is this ? Why, 
sinners, liars, extortioners, thieves, drunkards, murderers, and all 
as such, must be made alive in Christ ; forming parts and parcels 
of that one body, of which Christ is the head. What kind of a 
body such would be, and what would be the result, we leave for our 
opponents to determine. 

Should we admit that any in the resurrection would be raised in 
any other condition than alive in Christ, new creatures, fitted for 
holiness and happiness in him, we destroy, not only the utility, but 
every object of the resurrection. The apparent and only object of 
the resurrection is, to immortalize and happify the ransomed world 
19 



218 



ON THE SECOND COMING OF CHRIST. 



of sentient beings, to carry out God's original design, and perfect 
the work of his own hands. Who will deny the original purpose 
of God, in ultimately imparting a share of his own perfections to 
his creatures ? He hath said, "I am God, and there is none else ; 
I am God, and there is none like me, declaring the end from the 
beginning, and from ancient times the things that are not yet done, 
saying, My counsel shall stand, and I will do all my pleasure." 
Isa. 46 : 9, 10. To say that this purpose and pleasure of God 
will fail is infidelity. To say that God designed a happy end for 
one, and misery as an end for another, is still worse. See James 
3 : 17, " The wisdom that is from above .... is without partiality 
and without hypocrisy." Ps. 145 : 9, " The Lord is good to all ; 
and his tender mercies are over all his works." And should we 
contend that the creature himself, or any other being in the universe 
of God, will frustrate or defeat his pleasurable purpose and designed 
end, it would be blasphemous. God is one infinite, holy, undivided 
being. All wisdom, power, and goodness, are his, and Love is his 
nature. Man can effect his physical and moral good, by obeying 
the laws which God has established to govern those principles. 
But there are no means by which the creature can effect his own 
resurrection or immortal condition. This exclusively and only be- 
longs to God. It is not only his prerogative to accomplish it, but 
his word, his nature, and his oath, bind him to effect' it for 
creatures. Amen. 

A belief of anything short of universal holiness and happiness in 
the resurrection state would not only dishonor God; but it must 
destroy all happiness and consolation in the creature. None can 
rejoice in that faith which tells of an introduction of feeling, sen- 
tient beings into a state of unending woe, pain, and death ! And 
much less could they rejoice when they reflect that such end is the 
result of this unasked-for existence, and the pleasure of God de- 
clared from the beginning ! Yet it is a fact which cannot be 
denied, that the end of man (whatever it may be) is, and will be 
such, and such only, as God designed, even from the beginning. 
But, as we have already seen that the purposes of God are good, 
that the end is life in Christ, we find no reason for mourning or 
lamenting the purposes of God ; but we rejoice " that his counsel 
will stand, and he will do all his pleasure." 

Our hopes of future life are based upon the fact that Christ ha? 



ON TuE SECOND COMING OF CHRIST. 



219 



risen from the dead, and is declared to effect the resurrection of 
man. Paul, after asserting that, " as in Adam all die, even so in 
Christ shall all be made alive;" and after declaring that Jesus 
must reign till he hath put all enemies under his feet, and destroyed 
death, the last enemy ; and that, "when all things shall be subdued 
to Christ, then shall the Son also himself be subject to him that 
put all things under him, that God may be all in all," he treats 
more directly of the nature and consequences of the resurrection ; 
and, after speaking of the different glories of the sun, moon, and 
stars, sa} T s, " So, also, is the resurrection of the dead. It is sown 
in corruption, it is raised in incorruption : it is sown in dishonor, it 
is raised in glory : it is sown in weakness, it is raised in power : it 
is sown a natural body, it is raised a spiritual body." 1 Cor. 15 : 
42 — 44. He further says, "For this corruptible must put on 
incorruption, and this mortal must put on immortality. So when 
this corruptible shall have put on incorruption, and this mortal shall 
have put on immortality, then shall be brought to pass the saying 
that is written, Death is swallowed up in victory. 0 death, where 
is thy sting ? 0 grave, where is thy victory ? The sting of death 
is sin, and the strength of sin is the law : but thanks be to God, 
which giveth us the victory, through our Lord Jesus Christ." 
Verses 53 — 57. Here is our victory, and the foundation of our 
hopes. The apostle has here given a lively description of the clos- 
ing scene of Christ's mission on earth. This will be the final con- 
summation of God's eternal purpose ; " that in the dispensation of 
the fulness of times, he might gather together in one all things in 
Christ, both which are in heaven and which are on earth, even in 
him." Then all who have died in Adam will ^e made alive in 
Christ. Then shall the " creation itself be delivered from the 
bondage of corruption, into the glorious liberty of the children of 
God." Then sin and death will be forever destroyed; tears shall 
be wiped from all faces ; sorrow and sighing shall have a perpetual 
end ; and the ransomed world shall sing* " Blessing and honor, glory 
and power, unto him that sitteth upon the throne, and unto the 
Lamb, forever and ever." 

We have noticed those passages which we think have an impor- 
tant bearing upon the subject of the resurrection. It may be sup- 
posed, by some, that we have omitted passages that have an immediate 
connection with the subject ; and, by others, that John 5 : 29. speaks 



220 



ON THE SECOND COMING OP CHRIST. 



of a resurrection, which ought to have been noticed. But to the 
last we reply, that Christ had no allusion to a literal resurrec- 
tion in this text. In verse 25, he speaks of a death in which the 
unbelieving Jews' were involved ; and, in the 28th verse, he repre- 
sents those, thus involved, as being "in the graves;" verse 29, 
that they " shall come forth, they that have done good, unto the 
resurrection of life, and they that have done evil, unto the resurrec- 
tion of damnation." The time alluded to is the time of Jerusa- 
lem's sad catastrophe. See Daniel 12: 1 — 3, and Matt. 24: 21, 
also, 16 : 27, 28, all of which speak of, and identify the time here 
referred to. The resurrection is a figurative one, showing the wak- 
ing up, and calling forth, from the moral graves of sin and rebel- 
lion, that nation and people to a sense of what they were, and 
where they were. See Ezek. 37 : 12, 13, " Therefore prophesy 
and say unto them, Thus saith the Lord God : Behold, 0 my people, 
I will open your graves, and cause you to come up out of your 
graves, and bring you into the land of Israel. And ye shall know 
that I am the Lord, when I have opened your graves, 0 my people 
and brought you up out of your graves." In Dan. 12 : 2, it is said 
that they shall awake from the dust of the earth, " some to ever- 
lasting life, and some to shame and everlasting contempt." In the 
text it is said, " And they shall come forth ; they that have done 
good unto the resurrection of life, and they that have done evil 
unto the resurrection of damnation." Let it here be borne in mind, 
that they all come forth, in this rising, the one who has done good, 
unto life ; the other, who has done evil, unto damnation. Here 
they receive in proportion to their merit or demerit. The hour was 
then coming, and soon did it overtake them — even in that genera- 
tion. Matt. 16 : 28. The word anastasin, here rendered resur- 
rection, simply signifies the act of rising from a sitting or reclining 
posture, from a seat or the ground, a rising up, a starting up, &c. 
See DonnegarCs Lexicon. The word is here applied to the calling 
forth of the Jews from a state of lethargy and moral death, as we 
have before shown. See on the judgment, and other places in this 
work. 



CHAPTER VIII. 



ON THE PHEASES THAT DAY, LAST DAY, LAST 
TIME, GREAT DAY, DAY OF THE LOED, ETC. 



SECTION I. 
Those phages where the phrases that day, last day, last days, last 

TIME, LAST TIMES, GREAT DAY, DAY OF WRATH, DAY OP THE LORD, etc., 

occur. 

Ps. 95 : 7, 8. For he is our God ; and we are the people .of his pasture, 
and the sheep of his hand. To day, if ye will hear his voice, harden not 
your hearts, as in the provocation, and as in the day of temptation in the 
wilderness. 

Heb. 3 : 8, 9. Harden not your hearts, as in the provocation, in the day 
of temptation in the wilderness : when your fathers tempted me, proved me, 
and saw my works forty years. 

Deut. 32 : 35. To me belongeth vengeance and recompense ; their foot 
shall slide in due time : for the day of their calamity is at hand, and the 
things that shall come upon them make haste. 

Zech. 14:9. And the Lord shall be king over all the earth : in that day 
shall there be one Lord, and his name one. 

Zech. 2 : 10, 11. Sing and rejoice, 0 daughter of Zion : for lo, I come, 
and I will dwell in the midst of thee, saith the Lord. And many nations 
shall be joined to the Lord in that day, and shall be my people : and I will 
dwell in the midst of thee, and thou shalt know that the Lord of hosts hath 
sent me unto thee. 

Isa. 49 : 8. Thus saith the Lord, In an acceptable time have I heard 
thee, and in a day of salvation have I helped thee : and I will preserve 
thee, and give thee for a covenant of the people. 

2 Coi\ 6 : 3. (For he saith, I have heard thee in a time accepted, and 
in the day of salvation have I succored thee : behold, now is the accepted 
time ; behold, now is the day of salvation.) 

John 16 : 20. At that day ye shall ask in my name ; and I say not unto 
you, that I will pray the Father for you. 
19* 



222 



ON THE PHRASES LAST DAY, LAST TIME, ETC. 



John 8 : 56. Your father Abraham rejoiced to see my day ; and he saw 
it and was glad. 

Last day, Last days, etc. 

Isa. 2 : 2. And it shall come to pass in the last days, that the mountain 
of the Lord's house shall be established in the top of .the mountains, and 
shall be exalted above the hills ; and all nations shall flow unto it. 

Micah 4 : 1. But in the last days it shall come to pass, that the moun- 
tain of the house of the Lord shall be established in the top of the moun- 
tains, and it shall be exalted above the hills ; and people shall flow unto it. 

Acts 2 : 17. And it shall come to pass in the last days, saith God, I 
will pour out of my Spirit upon-all flesh : and your sons and your daughters 
shall prophesy, and your young men shall see visions, and your old men 
shall dream dreams. 

John 12 : 48. He that rejecteth me, and receiveth not my words, hath 
one that judgeth him : the word that I have spoken, the same shall judge 
him in the last day. 

2 Tim. 3 : 1. This know also, that in the last days perilous times shall 
come. 

Heb. 1 : 1,2. God, who at sundry times, and in divers manners, spake 
in time past unto the fathers, by the prophets, hath in these last days 
spoken unto us by his Son, whom he hath appointed heir of all things, by 
whom also he made the worlds. 

2 Pet. 3 : 3. Knowing this first, that there shall come, in the last days t 
scoffers, walking after their own lusts. 

Last time, Last times, etc. 

1 Peter 1 : 5. Who are kept by the power of God through faith unto 
salvation, ready to be revealed in the last times. 

Verse 20. Who verily was foreordained before the foundation of the 
world, but was manifest in these last times for. you. 

1 John 2 : 18. Little •children, it is the last time ; and as ye have heard 
that antichrist shall come, even now are there many antichrists ; whereby 
we know that it is the last time. 

Jude 1:17, 18. But, belovtJ, remember 'ye the words which were 
spoken before of the apostles of our Lord Jesus Christ ; how that they told 
you there should be mockers in the last time, who should walk after their 
own ungodly lusts. 

1 Peter 1 : 7. But the end of all things is at hand ; be ye therefore 
sober, and watch unto prayer. 

Rev. 6 : 17. 1 Thess. 5 : 2, 3. 

Great day. 

Joel 2 : 11. For the day of the Lord is great and very terrible ; and 

who can abide it ? 

Verse 31. The sun shall be turned into darkness, and the moon into 
blood, before the great and terrible day of the Lord come. 

Acts 2 : 20. The sun shall be turned into darkness, and the moon into 
blood, before that great and notable day of the Lord come. 

Zeph. 1 : 14. The great day of the Lord is near ; it is near and hasteth 
greatly, even the voice of the clay of the Lord. 

Mai. 4 :• 5. Behold, I will send you Elijah the prophet before the com- 
ing of the great and dreadful day of the Lord. 

Jade 1 : 6. And the angels which kept not their first estate, but left 



ON THE PHRASES LAST DAY, LAST TIME, ETC. 228 



their own habitation, he hath reserved in everlasting chains under dark- 
ness, unto the judgment of the great day. 

Rev. 6:17. For the great day of his wrath is come ; and who shall be 
able to stand ? 

Rev. 16 : 14. For they are the spirits of devils, working miracles, which 
go forth unto the kings of the earth, and of the whole world, to gather them 
to the battle of that great day of God Almighty. 



SECTION II. 
General Remarks on the phrases that day, last day, last days, last 

TIMES, GREAT DAY, DAY OF WRATH, etc. 

It will be seen that the word day, in the Scriptures, is used in a • 
variety of ways to denote any given time or period,, either definite 
or indefinite. But where it has the definite article, or any defining 
word, prefixed to define and limit its meaning, we must of necessity 
look to the context, or general subject of discourse, to learn its mean- 
ing. In the commencement of the preceding section of passages it 
will be seen that the day of temptation to the J ews in the wilder- 
ness is referred to. In the quotations from Zechariah it will be 
seen that the phrase that day is limited and confined to the day or 
kingdom of Christ, which was then future. And in the quotation 
from John 16 : 26, that day alludes to the same period. Also, 
chap. 8 : 56, the phrase my day has the same limits. Under the 
phrases last day, last days, &c, it will be seen, in the quotations 
from Isa. 2: 2, and Micah 4: 1, that the phrase last days has 
special reference to the close of the Legal dispensation, when the 
Jewish rites and ceremonies, with all their national privileges, were 
about to be closed, and a new order of things established. Peter 
has clearly defined the time, and illustrated the events, in Acts 2 : 
16, 20," But this is that which was spoken by the prophet Joel, 
And it shall come to pass in the last days, saith God, I will pour 
out of my Spirit upon all flesh : and your sons and your daughters 
shall prophesy, and your young men shall see visions, and your old 
men shall dream dreams : and on my servants, and on my hand- 
maidens, I will pour out in those days of my Spirit ; and they shall 
prophesy : and I will show wonders in heaven above, and signs in 
the earth beneath, blood, and fire, and vapor of smoke : the sun 
6hall be turned into darkness and the moon into blood, before that 



224 ON THE PHRASES LAST DAY," LAST TIME, ETC. 

great and notable day of the Lord come." Peter evidently under- 
stood the prophet, whose words he quoted, to have nad allusion to 
the time and scenes which were then passing ; the winding up of 
the Jewish polity and tragedies as a nation, and the planting of the 
Gospel standard in its stead. This is the same time of trouble and 
calamity referred to in our remarks on the judgment and destruc- 
tion of Jerusalem : viz., the introduction of Gospel principles, and 
the burning up or removing of those things which were, to the 
utter overthrow and destruction of their city and temple. With 
regard to the signs which should be presented, the lights of heaven 
'.-eing darkened, turned to blood, &c, we have no doubt but that 
they are generally understood to signify the fall and ruin of cities, 
nations, kingdoms, &c. It appears to have been the custom of the 
prophets to make use of the like metaphorical expressions to signify 
the fall or overthrow of any people or nation. See Isa. 13:9, 10, 
and Ezek. 32 : 7, 8. Isaiah is portraying the overthrow of Baby- 
lon ; Ezekiel, the fearful fall of Egypt ; and, in both instances, 
the same figure of expression is brought to show their downfall 
which is used to show the destruction of Jerusalem. And in 
describing the overthrow of Idumea, we think, if possible, still 
stronger language is used. Isa. 34 : 4 — 6, " And all the hosts of 
heaven shall be dissolved, and the heavens shall be rolled together 
as a scroll : and all their hosts shall fall down, as the leaf falleth 
off from the vine, and as a falling fig from the fig-tree. For my 
sword shall be bathed in heaven : behold, it shall come down upon 
Idumea, and upon the people of my curse, to judgment. The 
sword of the Lord is filled with blood," &c. By these strong 
expressions being used by the prophets to show the fall and end 
of earthly beings and things, we must not expect to find anything 
more taught, by like expressions, in the New Testament. Such 
expressions are nowhere used in the Bible to signify the end of 
the earth or material universe ; but often to show the fall and end 
of kings, emperors, cities, &c. Peter, in his 2d epistle, chap. 3 ' 
12, says, " Looking for and hasting unto the coming of the day of 
God, wherein the heavens being on fire shall be dissolved, and the 
elements shall melt with fervent heat." This can mean no more 
than the burning up of the Jewish combustibles, and the end of 
that age, which is precisely what is meant by Joel, as quoted by 
Peter in Acts 2 : 16 — 20. The same darkening and putting out 



ON THE PHRASES LAST DAY, LAST TIME, ETC. 225 

of the lights of the firmament, and the same calamity, distress and 
end, is expressed in Matt. 25 : 29 ; Mark 13 : 24, and Luke 21 ; 
25, and all allude to the last days, the closing scene and winding 
up of the Jewish theocracy. 

We think that Paul's language is sufficient to put an end to all 
controversy upon the subject. Heb. 1 : 1,2, " God, who at sun- 
dry times, and in divers manners, spake in time past to the fathers 
by the prophets, hath in these last days spoken unto us by his Son, 
whom he bath appointed heir of all things, by whom also he made 
the worlds." By this use of the phrase last days we see what is 
meant. No days or time is alluded to beyond that in which Paul 
and his coadjutors then moved and lived. He prefixes the demon- 
strative word these to the word days, which so precisely fixes its. 
meaning that no doubts can remain. He also uses the perfect 
tense of the verb, "hath spoken" which shows that God had 
already spoken to them by his Son ; and that they considered the 
then passing time the last days, &c. 

In noticing the arrangement under the phrase last time, &c, it 
will be seen that the same time, same end and period, is expressed, 
which is defined by the phrase last days. Peter gives the same 
definition that Paul has given on the phrase last days. See 
1 Peter 1 : 20, " Who verily was foreordained before the founda- 
tion of the world, but was manifest in these last times for you." 
See also 1 John 2 : 18, " Little children, it is the last time" 
Peter says, 1 Peter 4 : 7, " But the end of all things is at hand" 
Let it here be remembered that the final end of the Jewish polity 
did not take place, or the kingdom of God become fully established, 
until the temple was burnt, and the last remaining light of the 
J ewish priesthood blown out. This time had not then fully come ; 
but it was at hand ; and it was the death struggle, the last expir- 
ing scene ; and is what Peter calls the end of all things, which 
was then at hand. 

This same end of all things is also expressed by the terms great 
day, the great day of the Lord, the great day of his wrath, &c. ; 
all pointing to the identical and self-same thing. In Rev. 6 : 17, 
it is said, " For the great day of his wrath is come ; and who shall 
be able to stand ? " We have already seen that none were able to 
stand, save those who, through obedience, made their escape, and 
were shut up in a retired place among the mountains. 



226 ON THE PHRASES LAST DA"?, iiAST TIME, ETC. 

We will here notice the text in Acts 17 : 31, " Because he hath 
appointed a day in the which he will judge the world in righteous- 
ness, by that man whom he hath ordained ; whereof he hath given 
assurance unto all men, in that he hath raised him from the dead." 
We did not particularly notice this text in our remarks on the 
judgment, for the reason that it contains nothing but what relates 
to time, and was about being accomplished. But we here notice the 
expression, " He hath appointed a day in the which he will judge 
the world in righteousness." We have previously said that the 
word day was used in a variety of ways in the Scriptures. When 
any particular time was specified as taking place, either favorably 
or unfavorably, it was called the day, a day, great day, &c. Jere- 
miah, in speaking of the return of Israel from captivity, makes the 
following expression: "Alas! for that day is great." See Jer. 
30 : 7. Joel, as quoted by Peter, calls the destruction of Jerusa- 
lem, and the times bordering thereon, " that great and notable day 
of the Lord." See Acts 2: 20. John, in allusion to the same 
time, calls it " the great day of his wrath." Bev. 6 : 17. John, 
in speaking of the feast of tabernacles, uses the following language : 
" In the last day, that great day of the feast." See John 7 : 37. 
That a day was appointed, in which Jesus Christ was to rule or 
govern the world in righteousness, none can dispute. A day in 
Scripture often expresses a long series of years. See Heb. 3 : 8, 9, 
" Harden not your hearts, as in the provocation in the day of temp- 
tation in the wilderness, when your fathers tempted me, proved 
me, and saw my works forty years." Here we learn that forty 
years were called the day. See also Deut. 32 : 35. 

That the period of Messiah's reign is called a day, is evident from 
Zcch 2 : 11, "And many nations shall be joined to the Lord in 
that day (Christ's reign on earth), and shall be my people : and I 
will dwell in the midst of thee, and thou shalt know that the Lord 
of hosts hath sent me unto thee." Chapter 13 : 1 — 8, " In that 
day there shall be a fountain open to the house of David } and to 
the inhabitants of Jerusalem, for sin and for uncleanness." See, 
also, chapter 14 : 6—9 ; Isa. 49 : 8 ; 2 Cor. 6:2; John 16 : 
26. 

Many other passages might be named, but a sufficient number is 
referred to, to satisfy any rational mind that Christ's reign, or 
period of- judgment in the Grospel, is called a day. The same 



ON THE PHRASES LAST DAY, LAST TIME, ETC. 



227 



period is sometimes called the hour of his judgment, &c., as in Rev. 
14 : 7. 

It appears evident that the Jews supposed the Messiah should 
rule and govern the world in righteousness. The Scriptures ex- 
plicitly teach this doctrine. But where is there a lesson in all the 
Bible, from beginning to end, that teaches a day of general judg- 
ment after the resurrection from literal death ? If such a day is 
not revealed in the Scriptures, neither "in the Old nor New Testa- 
ment, then L when was it revealed or made known to the children of 
men ? To assume this, and make bold assertions about it, may be 
easily done, but it is not convincing proof ; yet it is all the evidence 
we have, from any source, of the common opinion. 

In the text it reads, " He hath appointed a day in the which he 
will judge the world in righteousness." The word rendered world, 
in this passage, is not kosmos, nor aion, but oikoumenen. This 
word is generally rendered world in the New Testament, and, prin- 
cipally, in its meaning, signifies the Roman empire, which included 
Judea, and most of the then known world. As evidence of this, 
observe the following passages where the word oikoumenen occurs, 
and is rendered world. See Luke 2 : 1,4: 5 ; Acts 25 : 5, 19 : 
27, 11 : 28. In these passages it evidently alludes to the Roman 
empire. And it is quite probable that the same allusion might 
.have been had in this text. But if it had, we are quite willing to 
admit that the day of Christ's reign extents further. But, that 
this day had not then already commenced, we are not willing to ad- 
mit. Christ was not only already judging by his word and spirit, 
but he was then about to exercise his authority in a special manner. 
The words, en e mellei krinein (rendered, " in the which he will 
judge"), simply signify, in the which he is about to judge. And 
had the text been thus rendered, it would have given its true mean- 
ing, and probably would have been better understood. We might 
extend our remarks to much greater length on this subject, but as 
we only introduced it in consideration of the word day in which 
God would judge the world, we shall make but few more remarks 
upon it. Our object was to show that the day in which Christ 
judges the world not only extends during the Gospel period, but 
that it had special reference to a time then at hand. 



CHAPTER IX, 
ON THE END OF THE WORLD. 



SECTION I. 
till the passages in the Bible wherein the phrase Eud of the World occurs. 

Matt. 13 : 36 — 42. Then Jesus sent the multitude away, and went into 
the house ; and his disciples came unto him, saying, Declare unto us the 
parable of the tares of the field. He answered, and said unto them, He 
that soweth the good seed is the Son of Man ; the field is the world (kos- 
mos) ; the good seed are the children of the kingdom ; but the tares are the 
children of the wicked one ; the enemy that sowed them is the devil ; the 
harvest is the end of the world (aionos) ; and the reapers are the angels. 
As therefore the tares are gathered, and burned in the fire ; so shall it be 
in the end of this world (aionos). The Son of Man shall send forth his 
angels, and they shall gather out of his kingdom all things that offend, and 
them which do iniquity ; and shall cast them into a furnace of fire ; there 
shall be wailing and gnashing of teeth. 

Verses 47 — 50. Again, the kingdom of heaven is like unto a net that 
was cast into the sea, and gathered of every kind : which, when it was full, 
they drew to shore, and sat down, and gathered the good into vessels, but 
cast the bad away. So shall it be at the end of the world (aionos): the 
angels shall come forth, and sever the wicked from among the just, and 
shall cast them into the furnace of fire ; there shall be wailing and gnash- 
ing of teeth. 

Matt. 24 : 3. And as he sat upon the Mount of Olives, the disciples 
came unto him privately, saying, Tell us, when shall these things be ? and 
what shall be the sign of thy coming, and of the end of the world (aionos) ? 

Matt. 28 : 18 — 20. And Jesus came, and spake unto them, saying, All 
power is given unto me in heaven and in earth. Go ye, therefore, and 
teaoh all nations, baptizing them in the name of the Father, and of the Son, 
and of the Holy Ghost ; teaching them to observe all things whatsoever I 
have commanded you : and lo, I am with you alway, even unto the end of 
the world (aionos). Amen. 

1 Cor. 10 : 11. Now all these things happened unto them for ensamples; 
and they are written for our admonition, upon whom the ends of the. world 
(aionon) are come. 



ON THE END OF THE WORLD. 



229 



Heb. 9 : 26. (For then must lie (Christ) often have suffered since the 
foundation of the world) (kosinou) ; but now once in the end of the world 
(aionon) hath he appeared to put away sin by the sacrifice of himself. 

SECTION II. 
Remarks on the phrase End of the World. 

Thousands, yea, undoubtedly, millions, have read the texts in the 
foregoing section, have heard them read and explained, with full 
confidence of their teaching the end of the material world or uni- 
verse. But we have to state that such is not the reality. The 
phrase, end of the world, does not teach, or even intimate, any such 
thing. It does not occur in the Old Testament at all. It only 
occurs in three books of the New Testament, — Matthew, 1st Co- 
rinthians, and in Hebrews. It occurs five times in" St. Matthew's 
Gospel, once in 1st Corinthians, and once in Hebrews; in all, it 
occurs seven times, and only seven, in the whole Bible. 

For the true signification of the phrase we have only to consult 
the connection in which it stands, and the true meaning of the word 
aio?ios, rendered world. 

By consulting Matt. 13 : 38—42, it will be found that Christ 
was declaring to his disciples the parable of the tares of the field. 
He says, " He that soweth the good seed is the Son of Man ; the 
field is the world (kosmos) ; the good seed are the children of the 
kingdom ; but the tares are the children of the wicked one ; the 
enemy th^^owed them is the devil (dialolos), the harvest is the 
end of the world (aionos) ; and the reapers are the angels." It 
appears to have been the style of the sacred writers, in speaking of 
any consummation for which men may have been said to be ripe, to 
call it the harvest. Jer. 8 : 20 ; Joel 3 : 13. " Put ye in the 
sickle, for the harvest is ripe; come, get you down, for the press is 
full, the fats overflow ; for the wickedness is great," &c. See, also, 
Matt. 9 : 37, 38, and Rev. 14 : 15. 

The question now is, What did Christ mean by the harvest, 
which he calls the end of the world ? In the 38th verse, as already 
seen, the word rendered world, is kosmos : the proper signification 
of which is the earth ; it also signifies the system of the world, or 
uuiverse. The word kosmos nowhere stands connected with the 
20 



230 



ON THE END OE THE. WORLD. 



phrase end of the world. But, in every instance where the phrase 
end of the vjorld occurs in the Bible, we invariably find the word 
rendered world to be aionos, — the general signification of which is 
" time ; a space of time ; life ; lifetime ; the ordinary period of 
man's life ; age ; age of man," &c. See Donnegarts Lexicon. 
But we think the word aionos, in these texts, is universally 
acknowledged, by commentators of note, to signify the age or dis- 
pensation. Then, in this text, " the harvest is the end of the 
world," it must signify the end of the Jewish age, or dispensation. 
The phrase rendered " end of the world " is sunteleia tou aionos, 
and literally signifies the conclusion of the age. From the forego- 
ing results we find that the words " end of the world " merely signify 
the close of the Jewish state. The same expression is made in the 
49th verse, and the same end expressed. In verse 50th it is 
added, " And shall cast them into the furnace of fire ; there shall 
be wailing and gnashing of teeth." From these two verses we learn 
thai the angels, after having severed the wicked from among the 
just, cast them into this furnace of fire. The figure, furnace of 
fire, is also used in the Scriptures to represent temporal calamity 
and destruction. The bondage of Israel under Pharaoh was 
described as a furnace. Deut. 4 : 20, " But the Lord hath taken 
you, and brought you forth out of the iron furnace, even out of 
Egypt." See, also, 1 Kings 8 : 51 ; Isa. 48 : 10 ; Jer. 2 : 4. 
Thus we see that Christ, in these expressions, signified the distress 
and destruction of that age, people and nation. And as further 
proof of the furnace of fire, see Isa. 31 : 9, " And he shall pass 
over to his strong hold for fear, and his princes shall afraid of 
the ensign, saith the Lord, whose fire is in Zion, and his furnace 
in Jerusalem.'''' By this text we see that Jerusalem was God's 
furnace, into which the wicked were to be cast at the conclusion of 
that age. And as further testimony that they were cast into the 
furnace of fire in Jerusalem, see Ezek. 22 : 18 — 22. " Son of 
man, the house of Israel is to me become dross : all they are brass, 

and tin, and iron, and lead, in the midst of the furnace 

Therefore thus saith the Lord God; Because ye are all become 
dross, behold, therefore, I will gather you into the midst of Jeru- 
salem. As they gather silver, and brass, and iron, and lead, and 
tin, into the midst of' the- furmice to blow the fire upon it, to melt 
it, so will I gather you in mine anger and in my fury, and I will 



ON THE END OF THE WORLD. 



231 



leave you there and melt you. Yea, I will gather you and blow 
upon you in the fire of my wrath, and ye shall be melted in the 
midst thereof. As silver is melted in the midst of the furnace, so 
shall ye be melted in the midst thereof ; and ye shall know that I 
the Lord have poured out my fury upon you." We think there 
cannot remain a lingering doubt that the furnace of fire was the 
city of Jerusalem, into which God gathered the Jewish nation, and 
there melted them in the fire of his wrath. All this took place at 
the end of the world there described. 

But it is said, " The angels shall come forth, and sever the 
wicked, cast them into the furnace of fire," &c. The word here 
rendered angels is aggeloi, and signifies messengers. Now, who 
could have been the messengers, or instruments, of destruction to 
the J ewish nation ? The answer is obvious, and can be but one, 
namely, the Roman armies. "Whenever Christ is represented as 
coming in power to destroy, or to reward, he is represented as being 
attended by his angels. Matt. 16 : 27, " For the Son of Man 
shall come in the glory of his Father, with his angels ; and then he 
shall reward every man according to his works." This is declared, 
in the next verse, to be during the lifetime of some then living. 
We further learn who these angels are, in Matt. 24 : 30, 31. 
" And then shall appear the sign of the Son of Man in heaven : 
and then shall all the tribes of the earth mourn, and they shall see 
the Son of Man coming in the clouds of heaven, with power and 
great glory. And he shall send his angels with a great sound of a 
trumpet, and they shall gather together his elect, from the four 
winds, from one end of heaven to the other." Now, as the angels, 
or messengers, in the 31st verse, are said to " gather together his 
elect," it is evident they performed a different service from those 
who destroyed. In Matt. 16 : 27, it is said, " When the Son of 
Man shall come with his angels he will reward every man according 
to their works." Hence, we may look for angels in the company 
of Christ, who on the one hand administer evil, and on the other 
good. In Matt. 25 : 31, the angels that come with Christ are 
called holy. See, also, Mark 8 : 38, 9 : 1 ; Luke 9 : 26, 27. In 
all these places the coming of Christ with his angels is confined to 
that generation. In Matt. 25 : 34, it is said, " This generation 
shall not pass till all these things be fulfilled." Thus we see 
Christ's coming, in attendance with his angels, to award life to one 



232 



ON THE END OF THE WORLD. 



and death to the other, was during that age. And now for furtter 
proof that the Romans were the angels, or messengers, who were 
to destroy Christ's enemies, the Jews, see 2 Thess. 1 : 7, 8, " And 
to you who are troubled, rest with us, when the Lord Jesus shall 
be revealed from heaven with his mighty angels, in naming fire, 
taking vengeance on them that know not God, and that obey not 
the gospel of our Lord Jesus Christ." See, also, Matt. 22 : 7, 
" But when the king heard thereof he was wroth : and he sent 
forth his armies, and destroyed those murderers, and burned up 
their city." It is clear that these passages allude to the destruction 
of the Jews and their city, by the Romans. They were the mes- 
sengers of God's wrath, to administer a just retribution to that 
y untoward generation. A close observer of the Bible is aware that 
the term angel signifies not only good, but evil messengers; or those 
who execute both good and evil. The word angel is not only 
applied to human beings, but even to inanimate objects ; as in the 
case of Paul, when he says " There was given to me a thorn in the 
flesh, the messenger (aggelos) of satan to buffet me." 2 Cor. 12 : 
7. They are also sometimes called holy, — not because they are so 
of themselves, but because they execute God's holy commands. See 
remarks on angels, in this work. 

The same time and end is expressed in Matt. 24 : 3, where we 
are informed that the disciples asked the Saviour what should be the 
sign of his coming, and of the conclusion of the age (sunteleias tou 
aionos). He speaks of the end of that age, in verses 6, 13, 14, of 
the same chapter ; and, after pointing them to such signs as would 
infallibly enable them to discern its approach, he adds, verse 34, 
" V erily I say unto you, This generation shall not pass till all 
these things be fulfilled." On the strength of this testimony — 
plain, clear, and incontrovertible — we say that the " harvest " 
took place at the conclusion of the Mosaic age ; and we further state 
that there is not an instance in the New Testament in which the 
Greek phrase, rendered " end of the world," as in the passage on 
which we are remarking, has any other signification. It should 
never be forgotten that " the end of the world " (verses 39, 40), at 
which the harvest was to take place, was not the end of kosmos. 
the world, — said to be the field, — but the end of aion, the age, 
which signifies the conclusion of the Jewish state. 

The apostle Paul plainly tells us when the end of the world 



ON THE END OF THE WORLD. 



233 



aionon was. He says that it happened in his day. " Upon who 1 1 
the ends of the ages (ta tete ton aionon) are come." 1 Cor. 10 : 1' . 
And Christ told his disciples, in Matt. 28 : 20, that he would ?je 
with them alway, " even unto the end of the aionos" (age). 7 e 
was with them, by word and in spirit, until the full or complete 
end had come. And as Christianity may be said to have beg in 
when the Jewish religion ended, zo Christ is said to have appeared 
at the end of the Jewish age. Paul says, in Heb. 9 : 26, " I at 
now once in the end of the world [sunteleia ton aionon) hath tie 
appeared to put away sin by the sacrifice of himself." Paul saws, 
" Now once in the end of the world hath he appeared" &c. Ae 
here represents the appearance of Christ, and the end of the world, 
as having already taken place ; though the final scene was not then 
closed. And as the plural is sometimes used, " the ends of the 
ages" it is evident that they included the period and end of the 
apostolic age of miracles with the conclusion of the J ewish age. 

We have now seen that all which-is said in the Bible of the end 
of the world transpired about eighteen hundred years since, and in 
exact accordance with the time predicted that it should take place. 
And, lo ! even yet do we see people gazing after some dire omen in 
the heavens, as betokening the sudden ruin of nations, the crashing 
wreck of empires and kingdoms, in connection with the immediate 
conflagration of our terraqueous globe. Yea, how many, in this 
eventful year of our Lord 1843, are trembling, Belshazzar-like, at 
the most common freaks of nature ; as though their last expiring 
breath was about to take its final leap, and their earthly portions, 
in common with all terrestrial matter, about to be consigned to o?ie 
eternal night ! Yes, are there not thousands, in these (ought to be) 
happy United States, whose minds {in consequence of one fanatic 
brain) are now being wrecked in chaos, on the dreadful thought of 
the immediate sound of the trumpet's blast, and their consignment 
to one eternal, lasting doom ? Ought these things so to be ? 
Christ said to his disciples, " Watch, therefore ; for ye know not 
what hour your Lord doth come." But it was certain that he 
would come in their day, in that generation. And yet people are 
so palpably blind to daylight facts, that they either will not, or can- 
not, hear nor understand. Hundreds of years have passed away 
since the destined period, and yet some in every age are looking, 
watching, and expecting the sudden end of the universe. 
20* 



284 



,0N THE END OF THE WORLD. 



There are other passages in the Eible, not connected with the 
phrase end of the world, which, by some, are supposed to teach the 
end of the material universe. Some of them we have referred to in 
our remarks on the judgment, and also on the phrase last days. 
But we will now present a few more passages, the first of which is 
in Hev. 6 : 12 — 17. " And I beheld, when he had opened the 
sixth seal, and lo, there was a great earthquake; and the sun 
became black as sackcloth of hair ; and the moon became as blood ; 
and the stars of heaven fell unto the earth, even as a fig-tree casteth 
her untimely figs when she is shaken of a mighty wind : and the 
heaven departed as a scroll, when it is rolled together ; and every 
mountain and island were moved out of their places ; and the kings 
of the earth, and the great men, and the rich men, and the chief 
captains, and the mighty men, and every bond man, and every free 
man, hid themselves in the dens, and in the rocks of the mountains : 
and said to the mountains and rocks, Fall on us, and hide us from 
the face of him that sitteth on the throne, and from the wrath of 
the Lamb : for the great day of his wrath is come ; and who shall 
be able to stand ? " This language is similar to that in the third 
chapter of 2 Peter, which we have already explained as relating in 
particular to the end of the aion, or the passing away of the J ewish 
heavens and earth. Now we, in the first place, make the inquiry, 
Is this language used in a literal or in a figurative sense ? If we 
consider it literal, then we have the following conclusions : First, 
the earth must have been shaken, at least in some parts of it ; for 
" there was a great earthquake." Second, the earth must have 
been deprived of light ; for " the sun became black as sackcloth of 
hair, and the moon became as blood." And, in the. third place, the 
earth must have accomplished the greatest miracle ever known ; for 
" the stars of heaven fell unto the earth, even as a fig-tree casteth 
her untimely figs when she is shaken of a mighty wind." We can 
conceive the appearance of figs falling to or upon the earth, when 
furiously driven by the wind ; but how to understand the furious 
beating of the mighty stars of heaven against the (comparatively) 
small earth, is more than we can conceive of. For it is a fact that 
the earth still kept her balance and motion. It is not said that the 
earth was destroyed, or that it departed. The mountains or islands 
were not destroyed, or removed from the earth ; they were only 
moved out of their daces ; while the kings of the earth, with the 



\ 



ON THE END OF THE WORLD. 



235 



many ethers, hid themselves in the dens, and in the rocks of the 
mountains, calling upon the same to hide them from the face of him 
that sat upon the throne, and from the wrath of the Lamb. It is 
said the heavens departed, but not the earth ; she still stood, not- 
withstanding her burden of stars, and made a foothold for the four 
angels, which John soon after saw standing upon her four corners, 
holding the four winds, that they should not blow on the earth, nor 
on the sea, nor any green tree. Another difficulty is to be con- 
sidered. " The heaven departed as a scroll, when it is rolled 
together." And where was it ? The previous verse tells us that 
the stars (which constitute the literal heavens) had fallen to the 
earth. Of course the conclusion must be this : all the mighty hosts 
of the starry heavens rolled together in one confused mass (having 
lost the power of gravitation), and, finally, lit upon the earth as a 
resting-place ! This conclusion must, of itself, be perfectly ridicu- 
lous. Even one of the stars, on a common average, is much larger 
than the earth, which fact would literally render it impossible ! 

But, in viewing these passages, and all others of the like kind, in 
a figurative sense, we have no great difficulty in understanding them. 
We have before referred to the language of Joel, as quoted by 
Peter, and applied to the times in which he lived. See Acts 2 : 
16, 19, 20, " But this is that which was spoken- by the prophet 
Joel. ... I will show wonders in heaven above, and signs in the 
earth beneath, blood, and fire, and vapor of smoke : the sun shall 
be turned into darkness, and the moon into blood, before that great 
and notable day of the Lord come." Peter assures us that this 
language was fulfilled in his days ; yet the earth, the sun and the 
moon, still remain. Isaiah uses the same language in describing; the 
judgment about to fall upon Idumea. Isa. 34 : 4, 5, " And all the 
host of heaven shall be dissolved, and the heavens shall be rolled 
"together as a scroll ; and all their hosts shall fall down, as the leaf 
fulleth off from the vine, and as the falling fig; from the fig-tree. 
For my sword shall be bathed in heaven ; behold, it shall come down 
upon Idumea, and upon the people of my curse, to judgment." 
The events here described have long since been numbered with the 
past ; yet the heavens and the earth remain. In the text it is said, 
they called for the rocks and mountains to fall upon them, to hide 
them, &c. But Jesus uses the same language in allusion to the 
same horrors which should attend the destruction of Jerusalem, 



236 



ON THE END OF THE WORLD. 



Luke 23 : 30, " Then shall they begin to say to the mountains, 
Fall on us, and to the hills, Cover us." In Luke 21 : 22, he says, 
" For these be the days of vengeance, that all things which are 
written may be fulfilled." The great day of wrath, in the text, is 
answered by the days of vengeance, which fell upon the Jewish 
nation. It is not at all strange that either Christ or John should 
use such highly figurative language in the above descriptions ; for, 
as we have seen, it was the style of the Eastern nations, in describ- 
ing the revolutions in civil or ecclesiastical governments; to use bold 
and metaphorical expressions. Peter, has made use of similar lan- 
guage in his second epistle, chap. 3 : 7 — 13, which we have noticed 
in another place. David also tells us, " The heathen raged, the 
kingdoms were moved : he uttered his voice, the earth melted." 
Whatever else David might have meant by the melting of the 
earth, he could not have alluded to its literal destruction, for he 
represents it as already past. In Ps. 97 : 5, he says, " The hills 
melted like wax at the presence of the Lord." In Joel 1 : 19, 20, 
it is said, " 0 Lord, to thee will I cry : for the fire hath devoured 
the pastures of the wilderness, and the flame hath burned all the 
trees of the field. The beasts of the field cry also unto thee : for 
the rivers of waters are dried up, and the fire hath devoured the 
pastures of the wilderness." See, also, Deut. 32 : 22—25, " For a 
fire is kindled in mine anger, and shall burn to the lowest hell 
(shed), and shall consume the earth with her increase, and set on 
fire the foundations of the mountains." That the above language 
is figurative, and equally as strong as any in the New Testament, 
will not be disputed. 

There is also another class of texts, which may be supposed to 
imply the literal destruction of heaven and earth ; some of which 
we will briefly notice. In Isa. 51 : 6, it is said, " Lift up your 
eyes to the heavens, and look upon the earth beneath : for the 
heavens shall vanish away like smoke, and the earth shall wax old 
like a garment, and they that dwell therein shall die in like man- 
ner : but my salvation shall be forever, and my righteousness shall 
not be abolished." Ps. 102 : 25—27, " Of old hast thou laid the 
foundation of the earth : and the heavens are the work of thy hands. 
They shall perish, but thou shalt endure : yea, all of them shall 
wax old like a garment ; as a vesture shall thou change them, and 



ON THE END OF THE WORLD. 



237 



they shall be changed. But thou art the same, and thy years shall 
have no end." 

It is agreed, by good critics, that according to the Hebrew idiom, 
when the respective qualities of two objects are compared, the 
writer, uses a direct affirmation in regard to the one, and an abso 
lute negation in regard to the other. According to this idiom, the 
Prophet and the Psalmist both expressed in strong terms the abid- 
ing nature of God's goodness and salvation, by declaring that they 
should remain, though the heavens and the earth should pass away. 
Paul, in Heb. 1 : 10, 12, quotes the language of David, and pre- 
serves the same style of expression. And let it here be remem- 
bered that the language of the New Testament is strongly tinctured 
with the idiom and style of the Old Testament, or Hebrew writings. 
The same rule of interpretation in this respect, applies both to the 
Old and to the New Testament. Matt. 24 : 35, says, " Heaven^ 
and earth shall pass away, but my words shall not pass away." 
Here we see the same style, which establishes the certainty of his 
word, and only signifies that heaven and earth would sooner pass 
away than his word prove false. In Matt. 5 : 18, it is said, 
" Till heaven and earth pass, one jot or one tittle shall in nowise, 
pass from the law, till all be fulfilled." Here it is implied that 
heaven and earth cannot pass away. The phrase, " till heaven and 
earth pass away," is evidently a proverbial expression for anything 
that appears impossible ; for Luke says, chap. 16 : 17, " It is easier 
for heaven and earth to pass than one tittle of the law to fail." 
That heaven and earth should pass away, or perish, seems impos- 
sible ; equally impossible is it that the smallest part of the law 
should fail of being fulfilled. Thus, we have seen from the lan- 
guage of scripture, there is no evidence of the destruction of the 
material world or universe. 



CHAPTER X. 



ON THE WORD FIRE, AND PHRASES EVERLASTING, 
ETERNAL, AND UNQUENCHABLE FIRE. 



SECTION I. 

TLise passages where the word Fire, and the phrases Everlasting, Eter- 
nal, and Unquenchable Fire, occur. 

Dent. 32 : 22 — 25. For a fire is kindled in mine anger ; and shall burn 
unto the lowest hell (sheol), and shall consume the earth with her increase, 
and set on fire the foundations of the mountains. I will heap mischiefs upon 
them ; I will spend mine arrows upon them. They shall be burnt with 
hunger, and devoured with burning heat, and with bitter destruction : I 
will also send the teeth of beasts upon tli^n, with the poison of serpents 
of the dust. The sword without and terror within shall destroy both the 
young man and the virgin, the suckling also, with the man of gray hairs. 

Numb. 21 : 28, 29. For there is a fire gone out of Heshbon, a flame 
from the city Of Sihon : it hath consumed Ar of Moab, and the lords of the 
high places of Arnon. Woe to thee, Moab ! thou art undone, 0 people of 
Chemosh : he hath given his sons that escaped, and his daughters, into 
captivity unto Sihon, king of the Amorites. 

Jer. 48 : 45, They that fled stood under the shadow of Heshbon because 
of the force : but a fire shall come forth out of Heshbon, and a flame from 
the midst of Sihon, and shall devour the corner of Moab, and the crown of 
the head of the tumultuous ones. 

Ps. 66 : 10 — 12. For thou, 0 God, hast proved us : thou hast tried us 
as silver is tried. Thou broughtest us into the net ; thou laidest affliction 
upon our loins. Thou hast caused men to ride over our heads ; we went 
through fire and through water : but thou broughtest us out into a wealthy 
place. 

Ps. 83 : 13 — 15. 0 my God, make them like a wheel ; as the stubble 
before the wind. As the fire burneth the wood, and as the flame setteth 
the mountains on fire ; so persecute them with thy tempest, and make them 
afraid with thy storm. 

Ps. 97 : 3 — 5. A fire goeth before him (God), and burneth up his ene- 
mies round about His lightnings enlightened the world : the earth saw, 



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239 



and trembled. The hills melted h'ke wax at the presence of the Lord, at 
the presence of the Lord of the whole earth. 

Isa. .9 : 19, 20. Through the wrath of the Lord of hosts is the land dark - 
ened, and the people shall be as the fuel of the fire ; no man shall spare his 
brother. And he shall snatch on the right hand, and be hungry ; and he 
shall eat on the left hand, and they shall not be satisfied : they shall eat 
every man the flesh of his own arm. 

Isa. 47 : 14. Behold, they shall be as stubble ; the fire shall burn them; 
they shall not deliver themselves from the power of the flame : there shall 
not be a coal to warm at, nor fire to sit before it. 

Isa. 66 : 15, 16. For, behold, the Lord will come with fire, and with 
his chariots like a whirlwind, to render his anger with fury, and his rebuke 
with flames of fire. For by fire and by his sword will the Lord plead with 
all flesh : and the slain of the Lord shall be many. 

Jer. 4: 4. Circumcise yourselves to the Lord, and take away the fore- 
skins of your heart, ye men of Judah and inhabitants of Jerusalem \ lest 
my fury come forth like fire, and burn that none can quench it, because of 
the evil of your doings. 

Jer. 21 : 12. 0 house of David, thus saith the Lord : Execute judgment 
in the morning, and deliver him that is spoiled out of the hand of the op- 
pressor, lest my fury go out like fire, and burn that none can cniench it, 
because of the evil of your doings. 

Lam. 2 : 3, 4. He hath cut off in his fierce anger all the horn of Israel : 
he hath drawn back his right hand from before the enemy, and he burned 
against Jacob like a flaming five, which devoureth round about. He bath 
bent his bow like an enemy : he stood with his right hand as an adversary, 
and slew all that were pleasant to the eye in the' tabernacle of the daughter 
of Zion : he poured out his fury like fire. 

Ezek. 21 : 31, 32. And I will pour out mine indignation upon thee ; I 
will blow against thee in the fire of my wrath, and deliver thee into the 
hand of brutish men, and skilful to destroy. Thou shalt be for fuel to the 
fire ; thy blood shall be in the midst of the land ; thou shalt be no more 
remembered : for I the Lord have spoken it. 

Ezek. 22 : 18 — 22. Son of man, the house of Israel is to me become 
dross : all they are brass, and tin, and iron, and lead, in the midst of the 
furnace ; they are even the dross of silver. Therefore, thus saith the Lord 
God ; Because ye are all become dross, behold, therefore, I will gather you 
into the midst of Jerusalem. And as they gather silver, and brass, and 
iron, and lead, and tin into the midst of the furnace, to blow the fire upon 
it to melt it, so will I gather you in mine anger and in my fury, and I will 
leave you there, and melt you. Yea, I will gather you and blow upon you 
in the fire of my wrath, and ye shall be melted in the midst thereof. As 
silver is melted in the midst of the furnace, so shall ye be melted in the 
midst thereof ; and ye shall know that I the Lord have poured out my fury 
upon you. 

Mai. 3 : 2,3. But who may abide the day of his coming ? and who shall 
stand when he appeareth ? for he is like a refiner's fire, and like fuller's 
soap. And he shall sit as a refiner and purifier of silver : and he shall 
purify the sons of Levi, and purge them as gold and silver, that they may 
offer unto the Lord an offering in righteousness. 

Matt. 3 : 10. And now also the axe is laid unto the root of the trees 
therefore every tree that bringeth not forth good fruit is hewn down, and 
cast into the fire. 

Matt. 7 : 19. Every tree that bringeth not forth good fruit is hewn 
down , and cast into the fire. 



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FIRE, EVERLASTING FIRE, ETC. 



Luke 3 : 9. And now also the axe is laid unto the root of the trees : 
every tree, therefore, which bringeth not forth good fruit, is hewn down, 
and cast into the fire. 

John 15:6. If a man abide not in me, he is cast forth as a branch, 
and is withered ; and men gather them, and cast them into the fire, and 
they are burned. 

Matt. 8:11. I indeed baptize you with water unto repentance ; but he 
that cometh after me is mightier than I, whose shoes I am not worthy to 
bear : he shall baptize you with the Holy Ghost, and with fire. 

Luke 3 : 16. John answered, saying unto them all, I indeed baptize 
you with water ; but one mightier than I cometh, the.latchet of whose shoes 
I am not worthy to unloose : he shall baptize you with the Holy Ghost, and 
with fire. 

Mark 9.: 43 — 49. And if thy hand offend thee, cut it off: it is better 
for thee to enter into life maimed, than, having two hands, to go into hell 
(Gehenna) , into the fire that never shall be quenched ; where their worm 

dieth not, and the fire is not quenched And if thine eye offend thee, 

pluck it out : it is better for thee to enter into the kingdom of God with 
one eye, than, having two eyes, to be cast into hell-fire (Gehenna puros) ; 
where their worm dieth not, and the fire is not quenched. For every one 
shall be salted with fire, and every sacrifice shall be salted with salt. 

Acts 2 : 3, 4. And there appeared unto them cloven tongues, like as 
of fire, and it sat upon each of them. And they were all filled with the 
Holy Ghost, and began to speak with other tongues, as the Spirit gave 
them utterance. 

, 1 Cor. 3 : 13 — 15. Every man's work shall be made manifest :. for the 
day shall declare it, because it shall be revealed by fire : and the fire shall 
try every man's work, of what sort it is. If any man's work abide, which 
he hath built thereupon, he shall receive a reward. If any man's work 
shall be burned, he shall suffer loss : but he himself shall be saved ; yet so 
as by fire. 

2 Thess. 1 : 7 — 9. And to you who are troubled, rest with us, when the 
Lord Jesus shall be revealed from heaven with his mighty angels, in flam- 
ing fire, taking vengeance on them that know not God, and that obey not 
the Gospel of our Lord Jesus Christ : who shall be punished with everlast- 
ing destruction from the presence of the Lord, and from the glory of his 
power. 

Heb. 1 : 7. And of the angels he saith, "Who maketh his angels spirits, 
and his ministers a flame of fire. 

James 3 : 5, 6. Even so the tongue is a little member, and boasteth 
great things. Behold, how great a matter a little fire kmdleth ! And the 
tongue is a fire, a world of iniquity : so is the tongue among our members, 
that it clefileth the whole body, and setteth on fire the course of nature ; 
and it is set on fire of hell ( Gehenna). 

2 Pet, 3 : 7. But the heavens and the earth, which are now, by the 
same word are kept in store reserved unto fire, against the day of judgment 
and perdition of ungodly men. 

Verse 12. Looking for and hasting unto the coming of the day of God, 
wherein the heavens being on fire shall be dissolved, and the elements shall 
melt with fervent heat. 

Rev. 9 : 17. And thus I saw the horses in the vision, and them that sat 
on them, having breast-plates of fire, and of jacinth and brimstone ; and 
the heads of the horses were as the heads of lions : and out of their mouths 
issued fire, and smoke, and brimstone. 

Rev. 20 : 9. And they went up on the breadth of the earth, and com- 



FIRE, EVERLASTING FIRE, ETC. 



241 



passed the camp of the saints about, and the beloved city : and fire came 
down from God, out of heaven, and devoured them. 

Lam. 4 : 11. The Lord hath accomplished his fury ; he hath poured out 
his fierce anger, and hath kindled a fire in Zion, and it hath devoured the 
foundation thereof. 

Zech. 2 : 5. For I, saith the Lord, will be unto her a wall of fire round 
about, and will be the glory in the midst of her {Jerusalem). 

Luke 12 : 49. I am come to send fire on the earth ; and what will I, if 
it be already kindled ? 

Heb. 12 : 29. For our God is a consuming fire. 

Dan. 7 : 9, 10. I beheld till the thrones were cast down, and the Ancient 
of days did sit, whose garment was white as snow, and the hair of his head 
like the pure wool : his throne was like the fiery flame, and his wheels as 
burning fire. A fiery stream issued and came forth from before him : thou- 
sand thousands ministered unto him, and ten thousand times ten thousand 
stood before him : the judgment was set, and the books were opened. 

Dan. 10 : 6. His body also was like the beryl, and his face as the ap- 
pearance of lightning, and his eyes as lamps of fire, and his arms and his 
feet like in color to polished brass, and the voice of his words like the voice 
of a multitude. 

Everlasting Fire. — Matt. 18 : 8. Wherefore, if thy hand or thy foot 
offend thee, cut them off, and cast them from thee : it is better for thee to 
enter into life halt or maimed, rather than having two hands, or two feet, 
to be cast into everlasting fire {aionion pur, or fire of the age). 

Matt. 25 : 41. Then shall he say also unto them on his left hand, Depart 
from me, ye cursed, into everlasting fire (aionion pur), prepared for the 
devil and his angels. 

Eternal Fire. — Jude 1 : 7. Even as Sodom and Gomorrah, and the 
cities about them, in like manner giving themselves over to fornication, 
and going after strange flesh, are set forth for an example, suffering the 
vengeance of eternal fire (aionion puros). 

Unquenchable Fire. — Matt. 3 : 12. Whose fan is in his hand, and he 
will thoroughly purge his floor, and gather his wheat into the garner ; but 
he will burn up the chaff with unquenchable fire. 

Luke 3:17. Whose fan is in his hand, and he will thoroughly purge 
his floor, and will gather the wheat into his garner ; but the chaff he will 
burn with unquenchable fire. 



SECTION II. 

Brief Remarks on the scripture usage of the word Fire, and the phrases 
Everlasting, Eternal and Unquenchable Fire. 

It will readily be learned from a careful observance of those 
scriptures arranged in Section 1 of this Chapter, that the term 
fire is a very common and emblematical expression, denoting 
severe trials, calamities, and even common afflictions of the people, 
21 



242 



FIRE, EVERLASTING. FIRE, ETC. 



called the judgments of God. It will also be seen that the term 
fire, in many instances, stands immediately connected with the 
words rendered hell, such as Sheol, Gehenna, &c, which see in this 
work. 

The above facts are so easily understood, both from the Old and 
New Testament scriptures, that but very little need be said. The 
first place in which it is mentioned in the New Testament is Matt, 
3 : 10, " And now also the axe is laid unto the roots of the trees : 
therefore every tree that bringeth forth not good fruit is hewn down, 
and cast into the fire." There are other similar passages, which 
teach the same things, and are understood in the same manner. 
Under the figure of cutting down trees, and casting them into the 
fire, in this text, is represented the severe judgment about to fall on 
the Jewish nation, which was before denominated the wrath to come. 
This figure was often used by the prophets, and, consequently, must 
have been well understood by the Jews in our Saviour's day. See 
Isa. 10 : 33, 34 ; Jer. 46 : 22, 23 ; Ezek. 31 : 23. 

We need not offer arguments that this is the true application 
of this and the like passages, inasmuch as there is such a universal 
agreement on the subject among standard commentators. Ham- 
mond says, "But now are God's judgments come home to this 
people, and ready to seize upon the whole nation, and shall actually 
fall upon every unreformed sinner among you." Par. in loc. 
Pearce says, "Vengeance is about to be taken upon the Jewish 
nation." Assembly's Annotations, Poole's Annotations, Lightfoot, 
and others, make the same application. Clarke says, " The Jeivish 
nation is the tree, and the Romans the axe," &c. Kenrick says, 
" The national calamities with which you are threatened, are no 
light evils, but such as, if you* do not repent, shall be like cutting 
up the tree by the roots ; for as barren trees, which bring forth no 
fruit, are hewn down and cast into the fire, so shall it be with you, 
if you perform not good works ; your kingdom shall be overthrown, 
and the inhabitants of the land utterly extirpated." See Paige's 
Selections. 

A like application is made of similar passages, by the same authors. 
There is not, in truth, an instance in the Bible where fire is used to 
signify punishment in eternity. In sermons and exhortations a 
different interpretation is often given ; but few, however, are will- 
ing to risk their reputation for biblical knowledge, by publicly 



FIRE, EVERLASTING FIRE, ETC. 



243 



disputing what is so abundantly asserted by the most learned 
authors. 

In the second place it will be seen, in the observance of those 
passages, that by fire is prefigured the truth of God; which is 
represented as burning, cleansing, purifying and heating. See Mai. 
4 : 1, and 3 : 2, 3. By these quotations is learned the burning 
affliction of the Jewish people, in the day of their distress. Dr. A. 
Clarke says, " The day cometh that shall burn as an oven, — signi- 
fying the destruction of Jerusalem by the Romans. And all the 
proud, — this is in reference to verse 15, of the preceding chapter. 
The day that cometh shall burn them, up, — either by famine, s by 
sword, or by captivity, all these rebels shall be destroyed. It shall 
leave them neither root nor branch ; — a proverbial expression for 
total destruction ; neither man nor child shall escape." Com. on 
Mai. 4 : 1. Thus Clarke applies the passage wholly to the 
destruction of Jerusalem by the Romans. It is also seen, from the 
sarn'e (Mai. 3 : 3), that Christ is represented at that time as sitting 
" as a refiner and purifier of silver : purifying the sons of Levi, that 
they may offer unto the Lord an offering in righteousness." The 
prophet represents the Lord himself as a wall of fire. Zech. 2 : 5, 
" For I, saith the Lord, will be unto her a wall of fife round about, 
and a glory in the midst of her " (Jerusalem). In Luke 12 : 49, 
it is said, "lam come to send fire on the earth ; and what will I, 
if it be already kindled ? " Heb. 12 : 29, Paul says, " For our 
God is a consuming fire." From the above remarks are made plain 
the nature and qualities of this fire. The properties and qualities 
of God are indestructible. There are also moral and intellectual 
properties in man, as parts of God's perfection, or image, which can- 
not be destroyed. Thus, notwithstanding " God is a consuming 
fire," yet, that fire is such that it only consumes what stands 
opposed to its own perfections : it cannot destroy its own qualities 
or properties. Hence the utility of the apostle's language in 1 Cor. 
3 : 13 — 15, " Every man's work shall be made manifest : for the 
day shall declare it, because it shall be revealed by fire : and the 
fire shall try every man's work, of what sort it is. If any man's 
work abide, which he hath built thereupon, he shall receive a 
reward. If any man's work shall be burned, he shall suffer loss : 
but he himself shall be saved ; yet so as by fire." So we learn 
that this fire not only consumes wickedness, wicked works, and the 



244 



FIRE, EVERLASTING FIRE, ETC. 



imperfections of man, but at the same time purifies and saves the 
suffering sinner. 

In 2 Thess. 1 : 7 — 9, the apostle speaks of the Lord Jesus " as 
being revealed from heaven in flaming fire, taking vengeance on 
them that know not God, and that obey not the gospel of our Lord 
Jesus Christ: who shall be punished with everlasting (aionion) 
destruction from the presence of the Lord, and from the glory of his 
power." This revelation by fire, and the destruction of the age, upon 
those that obeyed not God or the gospel, was the same as expressed 
in the 24th and 25th chapters of Matt., namely, the destruction of 
Jerusalem and that people as a nation. The Jews were those who 
troubled the Thessalonian brethren, and when Christ was revealed 
in fire (his chastening power), those Jews were punished with 
everlasting destruction from the presence of the Lord, — that is, 
from Jerusalem, — and from the glory of his power. There was no 
glory resulting to those wicked Jews ; they had been disobedient, 
and must receive the fruit of their doings. The violation of every 
law, whether physical, moral or national, must have its results. 
The 3 ews had undoubtedly violated all of those laws ; of course 
they must suffer accordingly. The time had come ; they were ripe 
for its result. It is called the destruction of the age (aionion 
destruction), because that age of people were ripe for the result, 
and the angels, or messengers (the Romans), were ready to execute 
it. It took place during that generation. See Matt. 16 : 27, 28. 
Mark 8 : 38 ; 9 : 1 ; Luke 9 : 26, 27 ; Matt. 23 : 36 ; 24 : 34. 
Christ is represented as taking vengeance on them, not only because 
he had warned them of its approach, and cautioned them to be wise 
and shun its calamities, but because they had utterly refused to give 
heed to his warnings and instructions, maltreating him as an im- 
postor and malefactor. Christ, in this ordeal, sat as a refiner. 
Nothing was consumed or destroyed save the wicked and wickedness. 
The destruction of the wicked was only literal ; he did not destroy 
them further than their literal existence was concerned. Nothing 
is said of following them into eternity. See Luke 13 : 1 — 5, 
" There were present at that season some that told hirn of the Gali- 
leans, whose blood Pilate had mingled with their sacrifices. And 
Jesus, answering, said unto them, Suppose ye that these Galileans 
were sinners above all the Galileans, because they suffered such 
things ? I tell you, Nay ; but except ye repent, ye shall all likewise 



FIRE, EVERLASTING FIRE, ETC. 



245 



perish. Or those eighteen upon whom the tower of Siloain fell, 
and slew them, think ye that they were sinners above all men that 
dwelt in Jerusalem ? I tell you, Nay ; but except ye repent, ye 
shall all likewise perish." Here Christ informed the Jews that, 
unless they reformed, and gave heed to his advice, they should all 
likewise perish, — that is, they should perish in like manner as did 
the Galileans : they lost their earthly existence, and so did the Jews 
at J erusalem. It was the natural result of their previous course, 
while, at the same time, all who heeded Christ's instruction were 
saved. This fiery catastrophe did not consume the righteous ; they 
made their escape, and were safe. 

There are several passages, such as 2 Peter 3 : 7, Rev. 20 : 9, 
and some others, which relate to the same time, and have the same 
interpretation. Whenever the term fire is connected with Sheol, or 
Gehenna, it can have no more than a temporal signification ; for the 
reason that those places themselves are only temporal, as will be 
seen in this work. 

We find at least two instances where the adjective aionion, ren- 
dered everlasting, is prefixed to the word fire ; but it is well known 
that adjectives do not of themselves establish qualities in nouns ; 
they are only used to express those properties or qualities that are 
inherent in the subject itself. Hence punishment (which was the 
object of this fire), being a means and not an end, cannot be affected 
by aionion, whatever meaning may be attached to it. The truth is, 
aionion, or everlasting, has no other than a limited signification, 
See on that word, in this work. In Matt. 18 : 8, and 25 : 41, the 
phrase everlasting fire occurs, and appears to allude (especially the 
first, from its parallel in Mark 9 : 43—48) to the fire of Ge- 
henna, which will be considered under that head. It also appears 
that the last stands connected with that event. The word everlast- 
ing, applied to punishment, and the word eternal, applied to life, in 
this verse, are both from the same word, and both have the same 
meaning : the one shall go away into punishment aionion, the other 
into life aionion. So we see that both words have the same mean- 
ing, and that neither has an unlimited signification. 

In Jude 7, the same word occurs, and is prefixed to fire, — ren- 
dered eternal Jive. Jude is here speaking of Sodom and Gomorrah, 
with other cities that had given themselves over to wickedness, as 
being set forth for an example, suffering the vengeance of eternal 
21* 



246 



FIRE, EVERLASTING FIRE, ETC. 



fire. Although the word aionion, here rendered eternal, has the 
same signification as above defined, yet it will be seen that the 
phrase, eternal fire, is here used as the instrument of punishment. 
Let that fire last as long as it may, it is not said that they were to 
suffer eternally, or even as long as the fire might continue to burn. 
The word eternal is here prefixed to fire, not to the cities or their 
inhabitants. It is stated that the fire which consumed the cities of 
Sodom and Gomorrah actually continued to burn for more than two 
thousand years ; but who could be so insane as to suppose that the 
inhabitants of those cities suffered during that period ? It is imma- 
terial how long that fire continued to burn on the plains of Sodom 
and Gomorrah ; it is certain that the inhabitants could suffer no 
longer than life remained. Hence, no shade of an argument can be 
adduced from this text to favor the unmerciful doctrine of endless 
misery. 

In Matt. 3 : 12, and Luke 3 : 17, we have instances where this 
fire is called unquenchable. It will, however, readily be under- 
stood that this unquenchable fire stands immediately connected with 
the axe and the trees that were to be hewn down and cast into the 
fire ; and also with the baptism which was to be performed with 
the Holy Ghost and with fire. From the connection of these 
expressions, it certainly is reasonable to suppose that the same sub- 
ject is in view, and the same signification given, — with the excep- 
tion that he here extends his figure in showing favor to the obedi- 
ent, as well as stern judgment to the disobedient. By gathering 
his wheat into the garner is signified the deliverance and safety of 
those who obeyed him, and who were actually safe from all harm in 
the city of Pella, among the mountains ; while the unbelieving Jews 
were left to the pitiless fury of the Roman armies, and the fiery 
pangs of starvation and death. The severe distress of the Jews was 
represented by the phrase unquenchable fire, not because the fire 
would never cease to burn, but because it could not be extinguished, 
and would continue until the material on which it fed should be 
destroyed, or until the cause by which it was produced should be 
entirely removed. 

Pearce, on this text, says, " In this whole verse the destruction 
of the Jewish state is expressed in the terms of husbandmen ; and 
by the wheat's being gathered into the garner, seems meant that the 
believers in Jesus should not be involved in the calamity." Ham- 



FIRE, EVERLAST r NG FIRE, ETC 



247 



mond says, " The burning of this chaff signifies the condition of the 
Jews in this life." Cappe refers it to the calamities and destruction 
of Jerusalem. Kenrick and Clarke give the same exposition. See 
their comments in full, Paige's Selections. 

We know of no arguments which can possibly be made to bear 
against the foregoing conclusions. The fire of God's love and truth 
will burn, and continue to burn, to all eternity, and that for the 
good of his creatures. That called the fire of affliction, as connected 
with man, will burn until every imperfection is removed, and no 
longer. 



CHAPTER XI. 
ON THE WORM THAT DIETH NOT 



SECTION I. 

Those passages where the expression their worm dieth not may be found. 

Isa. 66 : 23, 24. And it shall come to pass, that from one new moon to 
another, and from one Sabbath to another, shall all flesh come to worship 
before me, saith the Lord. And they shall go forth, and look upon the 
carcasses of the men that have transgressed against me : for their worm 
shall not die, neither shall their fire be quenched : and they shall be an 
abhorring unto all flesh. 

Mark 9 : 43 — 48. And if thy hand oilend thee, cut it off : it is better 
for thee to enter into life maimed, than, having two hands, to go into hell 
( Gehenna), into the fire that never shall be quenched ; where their worm 
dieth not, and the fire is not quenched. And if thy foot offend thee, cut it 
off ; it is better for thee to enter halt into life, than, having two feet, to be 
cast into hell (Gehenna), into the fire that never shall be quenched ; where 
their worm dieth not, and the fire is not quenched. And if thine eye offend 
thee, pluck it out : it is better for thee to enter into the kingdom of God 
with one eye, than, having two eyes, to be cast into hell-fire (Gehenna 
puros) ; where their worm dieth not, and the fire is not quenched. For 
every one shall be salted with fire, and every sacrifice shall be salted with 
salt. 



SECTION II. 

Brief Remarks on the " Worm that dieth not." 

The expression, " Where their worm dieth not, and the fire is not 

quenched," is relied on with much confidence, by the believer in 

endless misery, as strong proof of that doctrine. But for what 

reason we are unable to learn. Sure are we that the scripture 

• 



ON THE WOliM THAT CIETH NOT. 



249 



usage of the expression gives no such evidence. It is well known 
that the worm here expressed was represented as in Gehenna ; con- 
sequently, all depends upon the nature, durability and continuance, 
of that place. ^Now Gehenna, here rendered hell, is well known to 
be a word of Hebrew origin, and strictly signifies the literal valley 
of Hinnom ; from Hinnom, the owner of the valley, which was on 
the south-east of the city of Jerusalem, and watered by the brook 
Kedron. See Aspirfs History and Maps. In this valley had 
been planted the notable idol (worshipped by the Jews), called 
Moloch. After a lapse of time this place was desecrated, and 
became the receptacle of the filth and offal of the city ; and, as this 
offal constantly produced worms, hence came the expression " ivhere 
their worm dieth not ; " and as it became necessary to keep a per- 
petual fire for the consumption of said offal, came the expression 
" and the fire is not quenched." Such facts are too well authenti- 
cated to be disputed by any intelligent or well-informed mind. 
Both the worms and the fire existed so long as there was a cause to 
produce them ; but it is well known that, for ages past, both have 
ceased to exist. This place was sometimes called Tophet, the valley 
of slaughter, &c. Jer. 7 : 31, and 19 : 6. With these facts in 
mind, how are we to interpret our Saviour's expression, or how 
could the Jews have understood him ? They knew all about 
Gehenna, and its puros, or pur, — fire. Christ knew all about this 
Gehenna, which he presented to the people ; and if he prefigured 
pain and misery thereby, what time and place did he allude to ? 
Had he, on any other occasion, or at any time, taught the Jews that 
there was a Gehenna of fire in eternity ? or that there was any 
place there prefigufed by Gehenna ? No, reader, never adopt such 
conclusions until you are enabled, by good authority, to point us to 
such time and to such place. 

Are you not aware that the only part of man which can exist in 
eternity is spiritual, immortal, closely connected with Christ, the 
object which he loved, and fur which he died ? And can you sup- 
pose that Christ meant to signify, by his expression, a direct com- 
parison between the immortal part of man in eternity and the loath- 
some worms of the valley of Hinnom ? If so, reflect for a moment, 
and examine both sides of your figure. If your conclusions be 
right, then, all who escape hell and go to heaven (in eternity), must 
certainly go there halt, maimed and decrepit, — perhaps some with 



250 



ON THE WORM THAT D1ETH NOT. 



one eye, or one limb, and peradventure some without either. 
These are unavoidable conclusions ; for he says, if thy hand offend 
thee, cut it off ; or, if thy foot offend thee, cut it off ; or, if thine 
eye offend thee, pluck it out ; for it is better for thee to enter halt, 
maimed, &c, into life, than, having all these members, to be cast 
into Gehenna fire. Now, whosoever makes choice of the above 
figure of Gehenna, must also abide by their heaven of decrepitude ; 
and there is no remedy ; for if Gehenna means an eternal hell, then 
life means eternal heaven, vice versa. 

We will now leave the above figure, and inquire after the prob- 
able meaning of the passage. When Christ made this expression 
to the Jews, he undoubtedly had his mind on the passage of the 
prophet. Isa. 66 : 23, 24, " And it shall come to pass, that from 
one new moon to another, and from one Sabbath to another, shall 
all flesh come to worship before me, saith the Lord. And they 
(all flesh) shall go forth, and look upon the carcasses of the men 
that have transgressed against me : for their worm shall not die, 
neither shall their fire be quenched ; and they shall be an abhor- 
ring unto all flesh." That the prophet used these words to express 
temporal judgments, will not be disputed. He speaks of a period 
in which there were new moons and Sabbath days ; and of a place in 
which there were fleshly, or corporeal worshippers ; and the worms 
and fire, they went forth to look upon, could not have been in eter- 
nity, for he says, " they shall look upon the carcasses of the men," 
and adds, "they shall be an abhorring unto all flesh." Now 
there can be no such thing as carcasses in the eternal world ; 
neither could those there " be an abhorring unto all flesh ;" for 
there is neither new moons, Sabbath days, carcasses, flesh, nor 
worms, in the eternal and immortal worlds. Hence, Christ could 
not have used this language to convey any other than the same 
idea conveyed by the prophet, and understood by the people. 
When he said to them, it is better to enter halt into life, &c, he 
could have meant nothing more or less, than they had better forego 
all their pleasures, gains, unbelief, and whatever served as obsta- 
cles, and heed his advice, make their escape, and be saved from 
the distress and ruin suddenly coming upon that people and 
nation. Thus, all that can possibly be understood by the undying 
worm, and the Gehenna of fire, is confined to earth, and earthly 
existence. " For further illustrations, see on the word Gehenna in 
this work. 



CHAPTER XII. 

ON THE FURNACE OF FIRE. 



SECTION I. 

Those passages where the words Furnace, Furnace op Fire, etc., occur 

Deut. 4 : 20. But the Lord hath taken you, and brought you forth out 
of the iron furnace, even out of Egypt, to be unto him a people of inherit- 
ance, as ye are this day. 

1 Kings 8 : 51. For they be thy people, and thine inheritance which 
thou broughtest forth out of Egypt, from the midst of the furnace of iron. 

Jer. 11:4. Which I commanded your fathers in the day that I brought 
them forth out of the land of Egypt, from the iron furnace, saying, Obey 
my voice, and do them, according to all -which I command you. : so shall 
ye be my people, and I will be your God. 

Isa. 31 : 9. And he shall pass over to his strong hold for fear, and his 
princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, 
and his furnace in Jerusalem. 

Isa. 48 : 10. Behold, I have refined thee, but not with silver ; I have 
chosen thee in the furnace of affliction. 

Ezek. 22 : 18 — 22. Son of man, the house of Israel is to me become 
dross : all they are brass, and tin, and iron, and lead, in the midst of the 
furnace ; they are even the dross of silver. Therefore thus saith the Lord 
God ; Because ye are all become dross, behold, therefore, I will gather you 
into the midst of Jerusalem. As they gather silver, and brass, and iron, 
and lead, and tin, into the midst of the furnace, to blow the fire upon it, 
to melt it, so will I gather you in mine anger and in my fury, and I will 
leave you there, and melt you. Yea, I will gather you and blow upon you 
in the fire of my wrath, and ye shall_ be melted in the midst thereof. As 
silver is melted in the midst of the furnace, so shall ye be melted in the 
midst thereof ; and ye shall know that I the Lord have poured out my fury 
upon you. 

Matt. 13 : 41, 42. The Son of Man shall send forth his angels, and 
they shall gather out of hifi kingdom all things that offend, and them which 



252 



ON THE FURNACE OE EIRE. 



do iniquity ; and shall cast them into a furnace of fire ; there shall be 
■wailing and gnashing of teeth. 

Verse 50. And shall cast them into the furnace of fire ; there shall be 
wailing and gnashing of teeth. 



SECTION II. 

Remarks on the Furnace of Fire. 

It is commonly thought that by the phrase furnace of fire is 
signified a place somewhere in the eternal world, in which a large 
share of the human family will be tortured without end. 

The word furnace is, in several instances, used in the Jewish 
scriptures, to signify literal afflictions and trials of the people. 
Furnace of affliction is also used for the same purpose. But 
wherever those few instances occur, they stand immediately con- 
nected with the temporal concerns of men ; they have no allusion, 
in any case, beyond the affairs of time. And this is made so plain 
by a careful perusal of the passages themselves, that none can well 
mistake their meaning. Isaiah makes use of the expression once, 
in • chapter 48 : 10, " Behold, I have refined thee, but not w r ith 
silver ; I have chosen thee in the furnace of affliction" This 
language was addressed to the Jews in Babylon. He did not say 
that he had chosen them as the inmates of a furnace of affliction 
in eternity; but says, "I have refined thee," "I have chosen 
thee," &c. It was already done ; they were then in the furnace, 
by which was signified their bondage under the Chaldeans. Any 
place of affliction was represented by the prophets under the figures 
of " fire," " furnace," " furnace of fire," " furnace of affliction," &c. 
Egypt was called an iron furnace to the Jews, while they were 
there in affliction. But he had brought them forth " out of the 
furnace;" see Deut. 4: 20, also 1 Kings 8: 51. Let it also 
be remembered that it was his people who were in the furnace, 
and not a race abandoned to a furnace of the devil in eternity. 
"For they be thy people, and thine inheritance which thou 
broughtest forth out of Egypt, from the midst of the furnace of 
iron." The imperfect tense of the verb here shows that they had 
been in, and also brought out of, the furnace. But Matt. 13 : 41, 



ON THE FURNACE OF FIRE. 



253 



informs us, that " the Son of Man shall send forth his angels (mes- 
sengers), and they shall gather out of his kingdom all things that 
offend, and them which do iniquity ; and shall cast them into a 
furnace of fire ; there shall be wailing and gnashing of teeth." 
Here, some future time is expressed, in which they were to be 
cast into a furnace of fire. The question is, first, what time is 
alluded to ; and, second, what or where was this furnace ? 1. To 
learn the time when they were to be cast into this furnace, we 
must observe, that this expression was made by Christ to his 
disciples, in explanation of the parable of the tares of the field. 
See verses 36 — 48. He firstly informs them that the Son of 
Man soweth the good seed, which are the children of the kingdom. 
Secondly, " that the field is the world (kosmos) ; but the tares are 
the children of the wicked one ; the enemy that sowed them is 
the devil ; the harvest is the end of the world (aionos, age) ; and 
the reapers are the angels" (angeloi, messengers). The world 
which was to have an end here is not kosmos, the field, but aionos, 
which shows that it was the end of the Jewish age, or dispensa- 
tion, when the tares were to be separated and cast into the furnace 
of fire. Pearce says, verse 40, " End of this world : rather end 
of this age, viz., that of the Jewish dispensation." Verse 41, 
" Shall send forth his angels : this is spoken, not of what shall 
happen at the end of the world, but what was to happen at the end 
of the Jewish state." Hammond and Cappe give in substance the 
same comment on the passages. 

The above shows that the time was the end or destruction of 
the Jewish age; and that the place or furnace was in Jerusalem. 
To make this still plainer, see Isa. 31 : 9, " Whose fire is in Zion 
and his furnace in Jerusalem" This is plain, positive, and deci- 
sive language. " His furnace is in Jerusalem" It is nowhere 
said, that God has a furnace in eternity, or that he will ever pre- 
pare one there ; but this furnace, which was future to the time of 
the expression, actually received those who were to be melted 
therein, about forty-one years after the ascension of our Saviour. 
See Ezek. 22 : 18—22. There it is declared that the house 
of Israel, the Jews, had become dross, and that the Lord woiild 
gather them into the midst of Jerusalem, as they gather tin, brass, 
silver, &c, into the midst of the furnace to melt it. So would he, 
the Lord, gather into the furnace, Jerusalem, the Jews; leave 
22 



254 



ON THE FURNACE OF FIRE. 



them there, melt them, &c. What can be more plain and definite ? 
This was all literally fulfilled in Jerusalem 1800 years since, in 
strict accordance with the prediction of our Saviour, in Matt. 13 : 
41, 43. What more is necessary to make the subject perfectly 
plain to every one ? 



CHAPTER XIII. 



ON THE LAKE OF FIRE, LAKE OF FIRE AND 
BRIMSTONE, AND SECOND DEATH. 



SECTION I. 

Those passages wherein the phrases Lake op Fire, Lake op Fire and 
Brimstone, and Second Death, occur. 

Rev. 20 : 14, 15. And death and hell (hades) were cast into the lake of 
fire. This is the second death. And whosoever was not found written in 
the book of life was cast into the lake of fire. 

Rev. 19 : 20. And the beast was taken, and with him the false prophet 
that wrought miracles before him, with which he deceived them that had 
received the mark of the beast, and them that worshipped his image. These 
both were cast alive into the lake of fire, burning with brimstone. 

Rev. 20 : 10. And the devil that deceived them was cast into the lake 
of fire and brimstone, where the beast and the false prophet are, and shall 
be tormented day and night forever and ever. 

Rev. 21 : 8. But the fearful, and unbelieving, and the abominable, and 
murderers, and whoremongers, and sorcerers, and idolaters, and all liars, 
shall have their part in the lake which burneth with fire and brimstone ; 
which is the second death. ~ 

Second Death. — Rev. 2:11. He that hath an ear, let him hear what 
the Spirit saith unto the churches ; He that overcometh shall not be hurt 
of the second death. 

Rev. 20 : 6. Blessed and holy is he that hath part in the first resurrec- 
tion ; on such the second death hath no power ; but they shall be priests of 
God and of Christ, and shall reign with him a thousand years. 

Verse 14. And death and hell (hades) were cast into the lake of fire. 
This is the second death. 

Rev. 21 : 8. But the fearful, and unbelieving, and the abominable, and 
murderers, and whoremongers, and sorcerers, and idolaters, and all liars, 
shall have their part in the lake which burneth with fire and brimstone, 
" which is the second death 



256 



ON THE LAKE OP PIRE, ETC. 



SECTION II. 

Brief Remarks on the foregoing Section. 

The word fire, and the phrases everlasting and eternal fire, and 
the furnace of fire, are all explained in their proper places. In 
this subject we have the lake of fire and brimstone. Brimstone is 
well known to be a very ignitible substance, and, when in contact 
with fire, to produce a most destructive and deadly effusion. The 
figure was evidently used to signify the deleterious and pungent 
consequence of aggravated crime. The expression, lake of fire and 
brimstone, occurs nowhere in the Bible excepting in the book of 
Revelation. Fire and brimstone are used as figures in different 
parts of the Bible, and always represent afflictions and trials in this 
life. In Job 18 : 15, it is said (in speaking of the wicked), 
" Brimstone shall be scattered upon his habitation." In Ps. 11 : 6, 
it is said, " Upon the wicked he shall rain snares, fire and brim- 
stone, and an horrible tempest : this shall be the portion of their 
cup." Now, no one will suppose that David had an allusion to 
eternity when he said, " the Lord should rain snares, fire, brimstone, 
and an horrible tempest upon the wicked ! " His expression was 
figurative, and to be accomplished in this world. In Isa. 34 : 9, 
10, in speaking of the land of Idumea, it is said, " And the streams 
thereof shall be turned into pitch, and the dust thereof into brim- 
stone, and the land thereof shall become burning pitch. It shall 
not be quenched night nor day ; the smoke thereof shall go up for- 
ever : from generation to generation it shall lie waste ; none shall 
pass through it forever and ever." Ezekiel, in speaking of the 
wicked and disobedient, declares that the Lord will send upon them 
an overflowing rain, and great hail-stones, fire and brimstone. In 
Rev. 19 : 20, it is said of the beast and false prophet, that " these 
both were cast alive into the lake of fire, burning with brimstone." 
No one can suppose that people can be cast alive into a lake of fire 
and brimstone, in the spirit-world. And, in 20 : 10, it is said, 
" The devil that deceived them was cast into the lake of fire and 
brimstone, where the beast and the false prophet are, and shall be 
tormented day and night forever and ever." Here we have the 
same lake, and those who are therein shall be tormented day and 
night, forever §fchd ever. If there be day and night in eternity, 
then must there also be a sun to rise and set, to divide the time and 



ON THE LAKE OF FIRE, ETC. 



257 



tell the rolling year, even in eternity ! Let the opinions of men be 
what they may, the " lake of fire and brimstone " is confined to this 
terraqueous globe ; and by no genius of man can it be established as 
a machine of torture in the eternal world. 

But it is said that " the fearful, unbelieving, &c, with all liars, 
shall have their part in the lake which burneth with fire and brim,' 
stone ; which is the second death." Very true ! It is also said 
that " death and hell were cast into the lake of fire. This is the 
second death." Rev. 20 : 14. Also, in 6 : 8, it is said that there 
was a " pale horse; and his name that sat upon him was death, and 
hell followed with him." There was also a "beast with seven 
heads and ten horns,'' with many other things which might be 
named, all of which must have a like interpretation. Now, if 
" death and hell," the " beast and his rider," the " seven heads and 
ten horns," are used as figures, then, certainly, the lake of fire burn- 
ing with brimstone, into which the above were cast, must also be a 
figure, representing the fall or end of the tragedy in which they 
were then acting. This lake of fire and brimstone is said to be the 
second death. See Rev. 20 : 14, and 21 : 8. Now, as we have 
abundantly shown that fire, the furnr.se of fire, and the lake of fire 
and brimstone, are all confined to this world, and their sufferings 
endured in this life, so also must the second death be here, in this 
state of existence, and not in eternity. The phrase second death 
occurs in only four passages in the Bible. Those passages are in 
Rev. 2 : 11, 20 : 6, 14, and 21 : 8. We have stated, in our 
remarks on the judgment, that the second death is the tragical end 
and ruin of the Jewish people and nation. In Rev. 2 : 11, it is 
said unto the churches, "He that overcometh shall not be hurt of 
the second death." Those who heard and obeyed the instruction 
given by our Saviour were not hurt, or involved in the ruin which 
overtook the heedless and unbelieving. It is the opinion of able 
writers that this scene was called the second death, in allusion to 
the destruction of the second temple, which was demolished at that 
time. We have no doubt but that the opinion is correct. The 
destruction of the first and second temples undoubtedly led John, in 
view of the destruction of the last, to term it the second death. 
This was not only the second, but the last, with them as a nation. 
It is not in the power of man to show, from good authority, that 
any death whatever is to take place, or be suffered in eternity. 
22* 



CHAPTER XIV. 

THE PHRASES STAND BEFORE THE MED, STAND 
BEFORE GOD, APPEAR BEFORE GOD,. THE 
PRESENCE OF THE LORD. 



SECTION I. 

Those passages wherein the phrases Stand before the Lord, Stand 
before God, Appear before God, and The presence of the Lord, 
fyc, occur. 

Deut. 10 : 8. At that time the Lord separated the tribe of Levi, to bear 
the ark of the covenant of the Lord, to stand before the Lord to minister 
unto him, and to bless in his name unto this day. 

Deut. 19 : 17. Then both the men between whom the controversy is 
shall stand before the Lord, before the priests and the judges, which shall 
be in those days. 

Deut. 29 : 10. Ye stand this day, all of you, before the Lord your God ; 
your captains of your tribes, your elders, and your officers, with ail the 
men of Israel. 

1 Sam. 6 : 20. And the men of Beth-shemesh said, Who is able to stand 
before this holy Lord God ? and to whom shall he go up from us-? 

1 Kings 19 : 11. And he said, Go forth, and stand upon the mount 
before the Lord. And behold, the Lord passed by, and a great and strong 
wind rent the mountains, and brake in pieces the rocks before the Lord ; 
but the Lord was not in the wind : and after the wind an earthquake ; but 
the Lord was not in the earthquake. 

2 Chron. 20 : 9. If, when evil cometh upon us, as the sword, judgment, 
or pestilence, or famine, we stand before this house, and in thy presence 
(for thy name is in this house), and cry unto thee in our affliction, then 
thou wilt hear and help. 

Ezra 9 : 15. 0 Lord God of Israel, thou art righteous : for we remain 
yet escaped, as it is this day : behold, we are before thee in our trespasses * 
for we cannot stand before thee because of this. 



STAND BEFOllE THE LORD, ETC 



259 



Jer. 7 : 10. And come and stand before me in this house, which is called 
by my name, and say, We are delivered to do all these abominations. 

Luke 21 : 36. Watch ye, therefore, and pray always, that ye may be 
accounted worthy to escape all these things that shall come to pass, and to 
stand before the Son of Man. 

Rev. 20 : 12. And I saw the dead, small and great, stand before God ; 
and the books were opened ; and another book was opened, which is the 
book of life : and the dead were judged out of those things which were writ- 
ten in the books, according to their works. 

Atpear before the Lord. — Deut. 81 : 11 . When all Israel is come to 
appear before the Lord thy God in the place which he shall choose, thou 
Bhalt read this law before all Israel in their hearing. 

Ps. 42 : 2. My soul thirsteth for God, for the living God : when shall 
I come and appear before God ? 

Isa. 1:12. When ye come to appear before me, who hath required this 
at your hand, to tread my courts ? 

Presence of the Lord. — Gen. 3 : 8. And they heard the voice of the 
Lord God walking in the garden in the cool of the day ; and Adam and his 
wife hid themselves from the presence of the Lord God amongst the trees 
of the garden. 

Gen. 4 : 16. And Cain went out from the presence of the Lord, and 
dwelt in the Land of Nod, on the east of Eden. 

Exod. 33 : 14, 15. And he (God) said, My presence shall go with thee, 
and I will give thee rest. And he said unto him, If thy presence go not 
with me, carry us not up hence. 

Lev.- 22 : 3. Say unto them, Whosoever he be of all your seed among 
your generations, that goeth unto the holy things, which the children of 
Israel hallow unto the Lord, having his uncleanness upon him, that soul 
sha^ be cut off from my presence : I am the Lord. 

2 Kings 24 : 20. For through the anger of the Lord it came to pass in 
Jerusalem and Judah, until he (the Lord) had cast them out from his 
presence, that Zedekiah rebelled against the king of Babylon. 

1 Chron. 16 : 26, 27. For all the gods of the people are idols : but the 
Lord made the heavens. Glory and honor are in his presence ; strength 
and gladness are in his place. 

Verse 33. Then shall the trees of the wood sing out at the presence of 
the Lord, because he cometh to judge the earth. 

2 Chron. 20 : 9. If when evil cometh upon us, as the sword, judgment, 
or pestilence, or famine, we stand before this house, and in thy presence 
(for thy name is in this house), and cry unto thee in our affliction, then 
thou wilt hear and help. 

Job 1 : 12. And the Lord said unto Satan, Behold, all that he (Job) 
hath is in thy power ; only upon himself put not forth thine hand. So 
, Satan went forth from the presence of the Lord. 

Job 23 : 15. Therefore am I troubled at his presence ; when I consider, 
I am afraid of him. 

Ps. 9 : 2, 3. 0 thou Most High. When mine enemies are turned back, 
they shall fall and perish at thy presence. 

Ps. 16 : 11. Thou wilt show me the path of life : in thy presence is 
'illness of joy ; at thy right hand there are pleasures for evermore. 

Ps. 17 : 2. Let my sentence come forth from thy presence. 

Ps. 51 : 11. Cast me not away from thy presence; and take not thy 
Holy Spirit from me. 



260 



STAND BEFORE THE LORD, ETC. 



Ps. 68 : 2. As smoke is driven away, so drive them away : as yax 
melteth before the fire, so let the wicked perish at the presence of God. 

Verse 8. The earth shook, the heavens also dropped at the presence of 
God ; even Sinai itself was moved at the presence of God. 

Ps. 95 : 2. Let us come before his -presence with thanksgiving. 

Ps. 97 : 5. The hills melted like wax at the presence of the Lord. 

Ps. 100 : 2. Serve the Lord with gladness : come before his presence 
with singing. 

Ps. 114 : 7. Tremble, thou earth, at the presence of the Lord. 

Ps. 139 : 7. Whither shall I go from thy spirit ? or whither shall I flee 
from thy presence ? 

Ps. 140 : 13. The upright shall dwell in thy presence. 

Isa. 64 : 2, 3. As when the melting fire burnetii, the fire causeth the 
waters to boil, to make thy name known to thine adversaries, that the 
nations may tremble at thy presence. The mountains flowed down at thy 
presence. 

Jer. 4 : 26. I beheld, and lo, the fruitful place was a wilderness, and 
all the cities thereof were broken down at the presence of the Lord, and by 
his fierce anger. 

Jer. 5 : 22. Fear ye not me ? saith the Lord : will ye not tremble at my 
presence, which have placed the sand for the bound of the sea by a perpet- 
ual decree, that it cannot pass away ? 

Jer. 23 : 39. Therefore, behold I, even I, will utterly forget you, and I 
will forsake you, and the city that I gave you and your fathers, and cast 
you out of my presence. 

Jonah 1 : 3. But Jonah rose up to flee unto Tarshish from the presence 
of the Lord, and went down to Joppa ; and he found a ship going to Tar- 
shish : so he paid the fare thereof, and went down into it, to go with them 
unto Tarshish from the presence of the Lord. 

Zeph. 1 : 7. Hold thy peace at the presence of the Lord God: for the 
day of the Lord is at hand ; for the Lord hath prepared a sacrifice, he hath 
bid his guests. 

Luke 13 : 26. Then shall ye begin to say, We have eaten and drunk in 
thy presence, and thou hast taught in our streets. 

Acts 3 : 19. Repent ye, therefore, and be converted, that your sins may 
be blotted out, when the times of refreshing shall come from the presence 
of the Lord. 

1 Cor. 1 : 29. That no flesh should glory in his presence {presence of 
God). 

2 Thess. 1 : 9. Who shall be punished with everlasting destruction from 
the presence of the Lord, and from the glory of his power. 



SECTION II. 

Remarks on the phrases Stand before God, Appear before God, and 
Presence of the Lord. 

The passages which we have collected together, in Section 1 of 
this Chapter, from the Bible, in which these phrases occur, require 
but very little comment. They speak for themselves. If the 



STAND BEFORE THE LORD, ETC. 



261 



reader will carefully consult them, he will see that the following 
facts are perfectly obvious. 

1. Mankind are frequently spoken of as standing before God, 
appearing before God, and as being in the presence of God, when 
no reference is had to a future world ; and, when all of this took 
place in the present world. 

2. It was a common mode of speech among the Hebrews, when 
anything remarkable took place, or when any particular interposi- 
tion of divine Providence was manifest, to represent those who saw 
it, as standing before God, and as being in God's presence. 

3. It was supposed by the Jews that God's presence was in a 
particular manner in the temple of Jerusalem, in the city of Jeru- 
salem, and in the land of Judea. 

4. The Jews are spoken of as being in God's presence, when 
nothing more is meant than that they were in the enjoyment of 
their national rights and privileges in the land of Judea. And 
they are spoken of as being cast out from God's presence, when 
nothing more is meant than that they were banished from the land 
of Judea, from the temple and holy city, and carried captives to 
Babylon. 

5. When, therefore, John saw in a vision, "the dead, small and 
great, stand before God," Rev. 20 : 12, it by no means follows that 
he saw them literally stand before God ; nor that this standing 
before God took place in another world. 

6. When it is said of the Jews that they should " be punished 
with everlasting destruction from the presence of the Lord, and 
from the glory of his power," it does not follow that they were to 
be punished in another world, nor be banished from God's presence 
there. The following extract from Balfour's Second Inquiry will 
present this subject in its true light. 

" By the presence of God, or presence of the Lord, in scripture, 
is sometimes meant his being everywhere present. Thus, David 
says, Ps. 139: 7, 8, 'Whither shall I go from thy Spirit? Or 
whither shall I flee from thy presence ? If I ascend up into heaven 
thou art there; if I make my bed in hell (sheol), behold, thou art 
there,' &c. Admitting, for argument's sake, that hell is a place of 
endless punishment, how could the wicked even there be out of 
God's presence ? Yet, in 2 Thess. 1 : 9, the Jews are said to be 
punished with everlasting destruction from the presence of L Jie 



262 



STAND BEFORE THE LORD, ETC. 



Lord. Again ; I find the phrase presence of the Lord, refers to 
heaven, or the dwelling-place of the Most High. Christ is said to 
have gone ' into heaven, now to appear in the presence of God for 
us.' Heb. 9 : 24. And it is said, Luke 1 : 19, ' I am Gabriel, 
that stand in the presence of God.'' But how could the wicked be 
punished with everlasting destruction from God's presence in this 
sense ? For surely no one will say that they were ever in heaven, 
and like Gabriel stood in the presence of God. But, again, the 
phrase face of God, or presence of the Lord, refers to some places 
where people went to worship him, and where he met with and 
manifested himself to them. Thus Jacob, at Penuel, Gen. 32 : 30, 
says, ' I have seen God face to face, and my life is preserved.' See 
Job 1 : 6 — 12, and 2 : 1 — 7, for examples of the same phrase, 
presence of the Lord. Unless there was some particular place 
where God was manifested in the days of Cain, how could it be 
said, ' and Cain went out from the presence of the Lord, and dwelt 
in the land of Nod (or vagabond, as in the margin), in the east of 
Eden ? ' Gen. 4 : 16 ; and verse 14, it is added by Cain, ' Behold, 
thou hast driven me out this day from the face of the earth ; and 
from thy face shall I be hid.' 

" It is very evident that the presence of the Lord was in a pecu- 
liar manner among the children of Israel. See Ex. 33 : 14 — 17 ; 
compare Isa. 63: 9, and Ps. 51 : 11. The tabernacle in the wil- 
derness and the temple at Jerusalem were considered by the Jews 
as the peculiar residence of Jehovah. There he abode, and there 
they performed all their religious services to him. Jehovah was 
the God of the Jews ; their land his land, and the temple there 
was considered the place of his immediate presence. In the temple 
at Jerusalem, God is said to dwell between the cherubims. Ps. 80. 
The show bread placed there is called ; the loaves of the presence 
or faces.' And, viewed in this light, the following texts have great 
beauty and force. ' Let us come before his presence with thanks- 
giving, and make a joyful noise unto him with psalms.' ' Serve 
the Lord with gladness, come before his presence with singing. 
Glory and honor are in his presence ; strength and gladness are in 
his place.' Ps. 95 : 2, and 100 : 2 • 1 Chron. 16 : 27. But that 
the land of Judea, and particularly the temple, was considered by 
the Jews as the place of God's peculiar presence, is manifest from 
Jonah 1 : 3, ' But Jonah rose up to fiee unto Tarshish, from the 



STAND BEFORE THE LORD, ETC. 



263 



presence of the Lord.' Where he believed the Lord's presence to 
be, we learn from chap. 2 : 4, ' I am cast out of thy sight ; but I 
will look again toward thy holy temple.' In short, whether the 
Jews were in their own land, or in captivity, when they prayed or 
performed acts of worship to their God, their thoughts and their 
faces were directed towards their temple at J erusalem. See, in 
proof of this, Dan. 6 : 10 ; 1 Kings 8 ; Ps. 5 : 7. 

"But there are still some passages which deserve our particular 
notice, because they clearly decide what is the meaning of the 
phrase, presence of the Lord. The first is, 2 Kings 13 : 23, 
' And the Lord was gracious unto them, and had compassion on 
them, because of his covenant with Abraham, Isaac and Jacob, and 
would not destroy them, neither cast them from his presence as 
yet.' This was spoken of the Jews; and just notice, that God 
speaks of destroying them, and casting them from his prresence. 
What he here says, 'that as yet, he would not do to this people, in 
the following passage we find that he did do. 2 Kings 24 : 20, 
'For through the anger of the Lord it came to pass in Jerusalem 
and Judah, until he had cast them out from his presence, that Zede- 
kiah rebelled against the king of Babylon.' The same is repeated, 
I Jer. 52: 3. God's presence was enjoyed by the Jews in Judea, 
and in their temple service. To be cast out of .God's presence, is 
to be banished from Judea into captivity, and from all the privi- 
leges which the Jews enjoyed in their land, and temple worship. 
This was the same as destroying them. They were thus destroyed 
or cast out of God's presence for seventy years in their captivity at 
Babylon. . But they were brought back from this captivity, and 
again enjoyed God's presence in their own land. At the time Paul 
wrote the words in Thessalonians, the time was drawing near when 
they were to be again cast out of God's presence, and dispersed 
among all nations. Paul adopts the very language of the above 
passages, used in speaking of their former captivity, to describe the 
judgments of God which awaited them in their being cast out of 
their land, their city and temple destroyed, and they destroyed with 
an everlasting destruction from the presence of the Lord. The 
Jews now are just as certainly destroyed from the presence of the 
Lord, as they were during the seventy years' captivity in Babylon. 
How, then, can any man affirm that Paul meant, by this phrase, 
either annihilation or endless misery ? If the Scriptures are allowed 



264 STAND BEFORE THE LORD, ETC. 

to interpret themselves, Paul only describes the temporal destruc- 
tion and banishment of the J ews, and in the very language by which 
the prophets had described their former punishments. It is added 
by the apostle, 'and from the glory of his power;' or, as some ren- 
der it, ' his glorious power.' Should this be understood of Jehovah, 
the God of Israel, it is certain his glorious power was displayed 
among the Jews. Should it be understood of Christ, it agrees with 
what is said of him ; for at the destruction of Jerusalem he is said 
to have come in the glory of his Father ; and he was- then to be 
seen coming with power and great glory. Matt. 16 : 27, and 
24: 30." 



CHAPTER XV. 



ON THE PHRASES KINGDOM OF HEAVEN, KINGDOM - 
OF GOD, A KINGDOM, THE KINGDOM, ETC. 



SECTION I. 

All the passages in the Bible wherein the phrase Kingdom of God 

occurs. 

Dan. 2 : 44. And in the days of these kings shall the God of heaven set 
up a kingdom, which shall never be destroyed : and the kingdom shall not 
be left to other people, but it shall break in pieces and consume all these 
kingdoms, and it shall stand forever. 

Matt. 6 : 33. But seek ye first the kingdom of God, and his righteous- 
ness ; and all these things [food and clothing] shall be added unto you. 

Matt. 12 : 28. _ But if I cast out devils by the Spirit of God, then the 
kingdom of God is come unto you. 

Matt. 21 : 43. Therefore, say I unto you [the chief priests and elders], 
The K ingdom of God shall be taken from you, and given to a nation bring- 
ing forth the fruits thereof. 

Mark 1 : 14, 15. Now, after that John was put in prison, Jesus came 
into Galilee, preaching the gospel of the kingdom of God, and saying, 
The time is fulfilled, and the kingdom of God is at hand , repent ye, and 
believe the gospel. 

Mark 10 : 14, 15. But when Jesus saw it [that his disciples rebuked 
them that brought little children unto him] , he was much displeased, and 
said unto them, Suffer the little children to come unto me, and forbid them 
not ; for of such is the kingdom of God. Verily I say unto you, Whosoever 
shall not receive the kingdom of God as a little child, he shall not enter 
therein. 

Mark 12 : 34. And when Jesus saw that he [the scribe] answered dis- 
creetly, he said unto him, Thou art not far from the kingdom of God. And 
no man after that durst ask him any question. 

Mark 15 : 43. Joseph of Arimathea, an honorable counsellor, which 
23 



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ON THE PHEASE KINGDOM OF GOD, ETC. 



also waited for the kingdom of God, came and went in boldly unto Pilate, 
and craved the body of Jesus. 

Luke 4 : 43. And be said unto them, I must preach the kingdom of 
God to other cities also : for therefore am I sent. 

Luke 6 : 20. And he lifted up his eyes on his disciples, and said, Bles- 
sed be ye poor ; for yours is the kingdom of God. 

Luke 9 : 62. And Jesus said unto him, No man, haying put his hand 
to the plough, and looking back, is fit for the kingdom of God. 

Luke 10:9. And heal the sick that are therein ; and say unto them, 
The kingdom of God is come nigh unto you. 

Verse 11. Even the very dust of your city, which cleaveth on us, we do 
wipe off against you : notwithstanding, be ye sure of this, that the kingdom 
of God is come nigh unto you. 

Luke 13 : 28, 29. There shall be weeping and gnashing of teeth when 
ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the 
kingdom of God, and you yourselves thrust out. And they shall come 
from the east, and from the west, and from the north, and from the south, 
and shall sit down in th& kingdom of God. 

Luke 17 : 20, 21. And when he [Christ] was demanded of the Phari- 
sees when the kingdom of God should come, he answered them and said, 
The kingdom of God cometh not with observation : neither shall they say, 
Lo, here ! or lo, there i for behold, the kingdom of God is within you. 

Luke 18 : 16, 17. But Jesus called them unto him, and said, Suffer 
little children to come unto me, and forbid them not ; for of such is the 
kingdom of God. Verily I say unto you, Whosoever shall not receive the 
kingdom of God as a little child, shall in no wise enter therein. 

Verse 29. And he said unto them, Verily I say unto you, There is no 
man that hath left house, or parents, or brethren, or wife, or children, for 
the kingdom of God's sake, who shall not receive manifold more in this 
present time, and in the world to come life everlasting. 

Luke 22 : 16. For I say unto you, I will not any more eat thereof [the 
passover], until it be fulfilled in the kingdom of God. 

John 3:3. Jesus answered and said unto him [Nicodemus], Verily, 
verily, I say unto thee, Except a man be born again, he cannot see the 
kingdom of God. 

Rom. 14 : 17, 18. For the kingdom of God is not meat and drink ; but 
righteousness and peace, and joy in the Holy Ghost. For he that in these 
things [righteousness and peace] serveth Christ, is acceptable to God and 
approved of men. 

1 Cor. 4 : 20. For the kingdom of God is not in word, but in power. 

1 Cor. 6 : 9 — 11. Know ye not that the unrighteous shall not inherit 
the kingdom of God ? Be not deceived ; neither fornicators, nor idolaters, 
nor adulterers, nor effeminate, nor abusers of themselves with mankind, 
nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, 
shall inherit the kingdom of God. And such were some of you : but ye 
are washed, but ye are sanctified, but ye are justified in the name of the 
Lord Jesus, and by the spirit of our God. 

1 Cor. 15 : 50. Now this I say, brethren, that flesh and blood cannot 
inherit the kingdom of God ; neither doth corruption inherit incorruption. 

Eph. 5 : 5, For this ye know, that no whoremonger, nor unclean per- 
son, nor covetous man, who is an idolater, hath any inheritance in the 
kingdom of Christ and of God. 

2 Thess. 1 : 5. "Which is a manifest token of the righteous judgment of 
God, that ye may be counted worthy of the kingdom of God, for which ye 
also suffer. 

Bev. 12 : 10. And I heard a loud voice saying in heaven, Now is com« 



ON THE PHRASE KINGDOM OF GOD, ETC. 



267 



salvation, and strength, and the kingdom of our God, and the power of his 
Christ : for the accuser of our brethren is cast down, which accused them 
before our God day and night. 

Luke 7 : 28. For I say unto you, Among those that are born of women, 
there is not a greater prophet than John the Baptist ; but he that is least 
in the kingdom of God is greater than he. 

Luke 8:1. And it came to pass afterward, that he went throughout 
every city and Tillage, preaching and showing the glad tidings of the king- 
dom of God ; and the twelve were with him. 

Verses 9, 10. And his disciples asked him, saying, What might this 
parable be ? And he said, Unto you it is given to know the mysteries of 
the kingdom of Gvd : but to others in parables : that seeing they might 
>40t see, and hearing tney might not understand. 

Luke 9 : 2. And he sent them [his disciples] to preach the kingdom of 
God, and to heal the sick. 

Verse 11. And the people, when they knew it [that Christ had gone 
into Bethsaida], followed him : and he received them, and spake unto them 
of the kingdom of God, and healed them that had need of healing. 

Verse 60. Jesus said unto him [a certain man] , Let the dead bury their 
dead ; but go thou and preach the kingdom of God. 

Verse 62. And Jesus said unto him [another], No man having put his 
hand'to the plough, and looking back, is fit for the kingdom of God. 

Luke 18 : 18—21. Then said he, Unto what is the kingdom of God 
like ? and whereunto shall I resemble it ? It is like a grain of mustard- 
seed, which a man took, and cast into his garden : and it grew, and waxed 
a great tree ; and the fowls of the air lodged in the branches of it. And 
again he said, Whereunto shall I liken the kingdom of God t It is like 
leaven, which a woman took and hid in three measures of meal, till the 
whole was leavened. 

Luke 14 : 15. And when one of them that sat at meat with him heard 
these things, he said unto him, Blessed is he that shall eat bread in the 
kingdom of God. 

Luke 11 : 20. But if I [Christ], with the finger of God, cast out devils, 
no doubt the kingdom of God is come upon you. 

Luke 23 : 60, 51. And, behold, there was a man named Joseph, a coun- 
cillor ; and he was a good man and a just (the same had not consented to 
the counsel and deed of them) ; he was of Arimathea, a city of the Jews ; 
who also himself waited for the kingdom of God. 

Luke 21 : 29 — 33. And he spake to them a parable : Behold the fig- 
tree, and all the trees ; when they now shoot forth, ye see, and know of 
your ownselves, that summer is now nigh at hand. So likewise ye, when 
ye see these things come to pass, know ye that the kingdom of God is nigh 
at hand. Verily I say unto you, This generation shall not pass away till 
all be fulfilled. Heaven and earth shall pass away ; but my words shall 
not pass away. 

Luke 12 : 31. But rather seek ye the kingdom of God ; and all these 
things [food and raiment] shall.be added unto you. 

Luke 16 : 16, 17. The law and the prophets were until John : since 
that time the kingdom of God is preached, and every man presseth into it. 
And it is easier for heaven and earth to pass, than one tittle of the law to 
fail. 

Acts 8 : 12. But when they believed Philip, preaching the things con- 
cerning the kingdom of God, and the name of Jesus Christ, they were 
baptized, both men and women. 

Acts 28 : 23. And when they had appointed him a day, there came 
many to him into his lodging ; to whom he expounded and testified the 



268 



ON THE PHRASE KINGDOM OF GOD, ETC. 



kingdom of God, persuading them concerning Jesus, both out of the law 
of Moses, and out of the prophets, from morning till evening. 

Verse 31. Preaching the kingdom of God, and teaching those things 
which concern the Lord Jesus Christ, with all confidence, no man forbid 
ding him [Paul], 

Acts 1 : 3. To whom also he [Christ] showed himself alive after hip 
passion, by many infallible proofs, being seen of them forty days, and 
speaking of the things pertaining to the kingdom of God. 

Acts 19 : 8. And he [Paul] went into the synagogue, and spake boldly 
for the space of three months, disputing and persuading the things concern- 
ing the kingdom of God. 

Acts 14 : 22/ [Paul and Barnabas] confirming the souls of the disciples, 
and exhorting them to continue in the faith, and that we must, through 
much tribulation, enter into the kingdom of God. 

Mark 10 : 23. And Jesus looked round about, and saith unto his dis- 
ciples, How hardly shall they that have riches enter into the kingdom of 
God I 

John 3 : 5. Jesus answered, Verily, verily, I say unto thee [Nicode- 
mus], Except a man be born of water, and of the Spirit, he cannot enter 
into the kingdom of God. 

Col. 4 : 11. These only are my fellow-workers unto the kingdom of 
God, which have been a comfort unto me. 

Matt. 21 : 31. The publicans and the harlots go into the kingdom of 
God before you. 



SECTION II. 

All the passages in the Bible wherein the phrase Kingdom of Heaveh 

occurs. 

Matt. 3 : 1, 2. In those days came John the Baptist, preaching in the 
wilderness of Judea. And saying, Repent ye : for the kingdom of heaven 
is at hand. 

Matt. 4:17. From that time [when he had left Nazareth and dwelt in 
Capernaum after John's imprisonment], Jesus began to preach, and to say, 
Repent : for the kingdom of heaven is at hand. 

Matt. 10 : 7. And as ye go [his disciples], preach, saying. The kingdom 
of heaven is at hand. 

Matt. 5 : 3. Blessed are the poor in spirit : for theirs is the kingdom of 
heaven. 

Verse 10. Blessed are they which are persecuted for righteousness' sake : 
for theirs is the kingdom of heaven. 

Verse 19. Whosoever, therefore, shall break one of these least command- 
ments, and shall teach men so, he shall be called the least in the kingdom 
of heaven : but whosoever shall do and teach them, the same shall be called 
great in the kingdom of heaven, 

Verse 20. For I say unto you, That except your righteousness shall 
exceed the righteousness of the Scribes and Pharisees, ye shall in no case 
enter into the kingdom of heaven. 

Matt. 7 : 21. Not every one that saith unto me, Lord, Lord, shall enter 
into the kingdom of heaven ; but he that doeth the will of my Father which 
is in heaven. 



ON THE PHRASE KINGDOM OF GOD, ETC. 



269 



Matt. 8 : 11, 12. And I say unto you, That many shall come from the 
east and west, and shall sit down with Abraham, and Isaac, and Jacob, in 
the kingdom of heaven : but the children of the kingdom shall be cast out 
into outer darkness : there shall be weeping and gnashing of teeth. 

Matt. 11 : 11, 12. Verily I say unto you, Among them that are born of 
women, there hath not risen a greater than John the Baptist : notwith- 
standing, he that is least in the kingdom of heaven is greater than he. 
And from the days of John the Baptist until now, the kingdom of heaven 
sulfereth violence, and the violent take it by force. 

Matt, 13 : 11. He answered, and said unto them [his disciples], Because 
it is given unto you to know the mysteries of the kingdom of heaven, but to 
them it is not given. 

Verses 24, 25. Another parable put he forth unto them, saying, The 
kingdom of heaven is likened unto a man which sowed good seed in his 
field : but while men slept, his enemy came and sowed tares among the 
Wheat, and went his way. 

Verse 31. Another parable put he forth unto them, saying, The king- 
dom of heaven is like to a grain of mustard-seed, which a man took and 
sowed in his field. 

Verse 33. Another parable spake he unto them ; The kingdom of 
heaven is like unto leaven, which a woman took, and hid in three measures 
of meal, till the whole was leavened. 

Verses 44, 45. Again, The kingdom of heaven is like unto treasure hid 
in a field ; the which when a man hath found he hideth, and for joy thereof 
goeth and selleth all that he hath, and buyeth that field. Again, The king- 
dom of heaven is like unto a merchant-man seeking goodly- pearls. 

Verses 47, 48. Again, The kingdom of heaven is like unto a net that was 
cast into the sea, and gathered of every kind : which, when it was full, 
they drew to shore, and sat down, and gathered the good into vessels, but 
cast the bad away. 

Verse 52. Then said he unto them, Therefore every scribe which is 
instructed into the kingdom of heaven, is like unto a man that is an house- 
holder, which bringeth forth out of his treasure things new and old. 

Matt. 16 : 19. And I will give unto thee [Peter] the keys of the king- 
dam of heaven : and whatsoever thou shalt bind on earth shall be bound 
in heaven ; and whatsoever thou shalt loose on earth shall be loosed in 
heaven. 

Matt. 18 : 1 — 3. At the same time came the disciples unto Jesus, say- 
ing, Who is the greatest in the kingdom of heaven 1 And Jesus called a 
little child unto him, and set him in the midst of them, and said, Verily I 
say unto you, Except ye be converted, and become as little children, ye 
shall not enter into the kingdom of heaven. 

Verse 23. Therefore is the kingdom of heaven likened unto a certain 
king, which would take account of his servants. 

Matt. 20 : 1. For the kingdom of heaven is like unto a man that is an 
householder, which went out early in the morning to hire laborers into his 
vineyard. 

Matt. 22 : 1 — 3. And Jesus answered, and spake unto them again, by 
parables, and said, The kingdom of heaven is like unto a certain king, 
which made a marriage for his son, and sent forth his servants to call 
them that were bidden to the wedding ; and they would not come. 

Matt. 23 : 13. But woe unto you, Scribes and Pharisees, hypocrites ! 
for ye shut up the kingdom of heaven against men : for ye neither go 
in yourselves, neither suffer ye them that are entering to go in. 

Matt. 25 : 1. Then shall the kingdom of heaven be likened unto ten 
virgins which took their lamps, and went forth to meet the bridegroom 
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270 



ON THE PHRASE KINGDOM OF GOD, ETC. 



Verse 14. Tor the kingdom of heaven is as a man travelling into a 
far country, who called Ms own servants, and delivered unto them Ms 
gQO&S. 



SECTION III. 

Those passages in the Bible wherein the phrases The Kingdom, A King- 
dom, Everlasting Kingdom, etc., occur. 

Dan. 7 : 27. And the kingdom and dominion, and the greatness of the 
kingdom under the whole heaven, shall be given to the people of the saints 
of the Most High, whose kingdom is an everlasting kingdom, and all do- 
minions shall serve and obey him. 

Matt. 13 : 19. When any one heareth the' word of the kingdom, and 
understandeth it not, then cometh the wicked one, and casteth away that 
which was sown in his heart. This is he which received seed by the way- 
Bide. 

Verse 38. The field is the world ; the good seed are the children of the 
kingdom ; but the tares are the children of the wicked one. 

Matt. 2-5 : 34. Then shall the King say unto them on his right hand, 
Come, T3 blessed of my Father, inherit the kingdom prepared for you from 
the for ftdation of the world. 

Mark 11 : 10. Blessed be the kingdom of our father David, that cometh 
in the name of the Lord : hosanna in the highest. 

Luke 12: 31, 32. But rather seek ye the kingdom of God ; and all 
these things [food and raiment] shall be added unto you. Fear not, little 
flock ; for it is your Father's good pleasure to give you the kingdom. 

Luke 19 : 12. He said, therefore, A certain nobleman went into a far 
country, to receive for himself a kingdom, and to return. 

Luke 22 : 29. And I [Christ], appoint unto you a kingdom, as my 
Father hath appointed unto me. 

John 18 : 36. Jesus answered, My kingdom is not of this world. 
If my kingdom were of tMs world, then would my servants fight, that I 
should not be delivered to the Jews ; but now is my kingdom not from 
hence. 

1 Cor. 15 : 24. Then cometh the end when he [Christ] shall have deliv- 
ered up the kingdom to God, even the Father : when he shall have put 
down all rule, and all authority, and power. 

Col. 1 : 13. Who hath delivered us from the power of darkness, and 
hath translated us into the kingdom of his dear Son. 

2 Tim. 4 : 18. And the Lord shall deliver me from every evil work, and 
will preserve me unto his heavenly kingdom : to whom be glory forever and 
ever, Amen. 

Heb. 12 : 28. Wherefore, we receiving a kingdom which cannot be 
moved, let us have grace, whereby we may serve God acceptably, with 
reverence and godly fear. 

James 2 : 5. Hearken, my beloved brethren, Hath not God chosen the 
poor cf tMs world rich in faith, and heirs of the kingdom which he hath 
promised to them that love him ? 

2 Pet. 1 : 11. For so an entrance shall be ministered unto you abund- 
antly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 

Rev. 1 9. I John, who also am your brother, and companion in trib- 



ON TELE PHRASE KINGDOM OF GOD, ETC. 



271 



tilation, and in the kingdom and patience of Jesus Christ, was in the isle 
that is called Patmos, for the word of God, and for the testimony of Jesus 
Christ. 

Rev. 11 : 15. And the seventh angel sounded ; and there were great 
voices in heaven, saying, The kingdoms of this world are become the 
kingdoms of our Lord, and of his Christ ; and he shall reign forever and 
ever. 



SECTION IV. 

Remarks on the phrases Kingdom of God, Kingdom of Heaven, etc. 

By examining all the passages in Sections L, II. and III., of this 
Chapter, it will be seen, 

1. That the phrases kingdom of God and kingdom of heaven are 
perfectly synonymous in their meaning. This is proved by the fact 
that they are used interchangeably by the inspired writers. That 
is, what is signified by one by the phrase kingdom of God, is signi- 
fied by the other by the phrase kingdom of heaven. Compare Matt. 
4 : 17 with Mark 1 : 14, 15, and Matt. 5 : 3 with Luke 6 : 20, 
and Matt. 8 : 11 with Luke 13 : 28, 29, and Matt. 18 : 3 with 
Mark 10 : 15. 

2. The phrases, a kingdom, the kingdom, everlasting kingdom, 
&c, are used to signify the same as the phrases, kingdom of God, 
and kingdom of heaven. This is so obvious that it requires no 
proof. 

That the phrases are used to signify the reign of the Messiah, or 
Gospel dispensation, is evident from the following facts : 

1. This kingdom is called Christ's kingdom. Luke 22 : 29, and 
John 18 : 36. In this last text Christ says, " My kingdom is not 
of this world." It might not be of this world, and yet be in this 
world. It is a spiritual kingdom, and partakes not of the nature 
of any earthly kingdom ever established among men. Hence, it is 
not of this world, although it is in this world. 

2. It is called the kingdom of God, and of heaven, because, in a 
primary sense, it is God's rule and reign in the earth, by the power 
and influence of his truth. The word kingdom signifies reign, rule,, 
authority and power. As God reigns, rules and governs men, under 
the Gospel dispensation, through the instrumentality of Jesus Christ, 



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ON THE PHRASE KINGDOM OF GOD, ETC. 



hence, this kingdom is called, in a secondary sense, the kingdom of 
Christ. 

3. This kingdom is spoken of as having been, at the time of the 
commencement of the ministry of John the Baptist and Jesus 
Christ, near at hand. Matt. 3 : 1, 2 ; 4 : 17, and Mark 1 : 14. 
15. It was not, therefore, a great way off, nor in the future and 
invisible world ; but it was about to be established in the earth, in • 
accordance with the prediction of the prophet Daniel. See Daniel 
2: 44. 

4. It is spoken of as having, in the days of Christ and his apostles, 
come nigh unto the people. Luke 10 : 9, 11. 

5. Persons are spoken of as being not far from the kingdom of 
God. Mark 12 : 34. 

6. It is spoken of as having actually come to the people in the 
days of Jesus Christ. Matt. 12 : 28 ; Luke 17 : 21, and 11 : 20. 

7. Persons are spoken of as pressing into, entering into, and as 
actually being in this kingdom. Matt. 5 : 3, 10, and 23 : 13 ; 
Luke 6 : 20, and 16 : 16 ; Col. 1 : 13 ; Heb. 12 : 28, and Rev. 
1 : 9. All of these persons were alive and on the earth. Hence, 
this kingdom must have been in this world, 

8. Food and raiment are promised to individuals after they have 
entered into this kingdom. Matt. 6 : 33 ; Luke 12 : 31. And 
persons are spoken of as eating bread in the kingdom of God. Luke 
14 : 15. But, certainly, food and clothing will not be needed in 
the resurrection world, nor will bread be partaken of there. 

9. People are spoken of as coming from the east, and from the 
west, from the north, and from the south, and sitting down in the 
kingdom of God. Luke 13 : 29 ; Matt. 8 : 11. But, surely, 
this is not to take place in the future world. Dr. Whitby says on 
these texts, " To lie down with Abraham, Isaac and Jacob, in the 
kingdom of heaven, doth not sig7iify to enjoy everlasting happi- 
ness in heaven with them, but only to become the sons of Abraham 
by faith, Gal. 3 : 7, and so to be blessed with faithful Abraham, 
verse 9, to have the blessing of Abraham coming on them, that they 
may receive the promise of the Spirit, verse 14, through faith in 
Christ, to be the seed of Abraham and heirs according to the prom- 
ise, verse 29, vis., the promise made to Abraham, Gen. 12 : 3, 
renewed to Isaac, Gen. 26 : 4, and confirmed to Jacob, Gen. 28 ' 

14, and to be according to Isaac, the children of promise, Gal. 4 1 
f 



ON THE PHRASE KINGDOM OF GOD, ETC 



273 



28. This, says Christ, shall be the blessing of the believing Gen- 
tiles ; the j shall be sons of Abraham, and heirs of the promises 
made to the patriarchs, and mentioned by all the holy prophets of 
the Old Testament ; whereas, the unbelieving J ews, wanting the 
faith of Abraham, shall be deprived of the blessings promised to his 
seed ; for they who seek to enter, and shall not be able, because the 
Master has shut to his door, Luke 13 : 24, 25, are those Jews who 
sought for righteousness by the works of the law and not by faith, 
and, therefore, found it not, Rom. 9 : 31, 32, and 6 : 7, who entered 
not into the rest prepared for them, by reason of their unbelief, Heb. 
8 : 18, 19 ; 4 : 2, and 5 : 8, from whom the kingdom of God was 
taken away, Matt. 21 : 43." 

10. It is said of this kingdom, that it should be taken from the 
Jews and given to a nation bringing forth the fruits thereof. Matt. 
21 : 43. The blessings and privileges of the Messiah's reign, or 
the Gospel dispensation, were designed for the Jews; but they 
rejected their Messiah, judged themselves " unworthy of everlasting 
life, and, lo," the apostles " turned to the Gentiles." 

11. It is said of the children of this kingdom, that they should 
be cast out of it. Luke 13 : 28, and Matt. 8 : 12. But is it to 
be believed that the children of the kingdom of immortal glory and 
blessedness are to be cast out ? 

12. It is represented that the commandments of God are to be 
kept, and broken, and taught in this kingdom. Matt. 5 : 19. But, 
certainly, we are not to understand that these things are to take 
place in another world ! 

13. This kingdom is compared to a man who sowed good seed in 
his field, but, while men slept, his enemy came and sowed tares. 
Matt. 13 : 24 — 30. But is the kingdom of immortal glory a place 
where good and bad seed will be sown ? and where tares will grow 
amongst the wheat ? It is compared to a grain of mustard seed, 
which a man took and sowed in his field, which grew and became a 
great tree, so that the fowls of the air lodged in its branches. 
Matt. 13 : 31, 32, and Luke 13 : 18. Also to leaven, which a 
woman took and hid in three measures of meal, until the whole was 
leavened. Mitt. 13 : 33. These comparisons were designed to 
illustrate the growth, and progress, and spread, and extension, of 
this kingdom. If we understand it of a kingdom in another world, 
we can see no propriety in these comparisons ; but if we understand 



274 



ON THE PHRASE KINGDOM OF GOD, ETC. 



it of Christ's kingdom on earth, all is plain and easy of compreh en- 
sion. Again, it is likened unto a net which was cast into the sea, 
and gathered fishes of every kind, both good and bad. Matt. 13 : 
47, 48. But who believes that both good and bad men, as such, 
are to be gathered into God's kingdom in another world ? It is 
also likened to a householder, who went to hire laborers in his vine- 
yard, Matt. 20 : 1 ; to a king which made a marriage for his son, 
Matt. 22 : 2, 3, and to ten virgins, five of whom were wise and five 
foolish, Matt. 25 : 1. But, certainly, we are not to suppose that 
anything like vineyards, or laborers in vineyards, will exist in the 
immortal world ! Nor that weddings will take place there, nor 
that one-half of the inhabitants of heaven will be wise, and the other 
half fools ! 

14. It is said of Christ, that he should gather out of his kingdom 
all things that offended, and those that did iniquity, Matt. 13 : 41. 
But who believes that offences will be committed, or that iniquity 
will be practised in the spiritual kingdom on high ? 

15. Christ assured his disciples that some of them would live to 
see the kingdom of God come with power : Mark 9:1; Luke 21 : 
31. We here remark that the- kingdom of God commenced when 
John and Christ commenced their ministry ; but it existed only in 
its incipient stages. It was not fully and permanently established 
in the world until the power of the holy people was scattered, and 
the city and temple of Jerusalem was destroyed. Like the grain 
of mustard seed, it was to spring forth and grow until it should 
extend itself so as to afford protection and shelter to all who became 
its subjects. And it is to continue to increase and extend, until, 
like the leaven which a woman hid in three measures of meal, the 
whole mass of mankind are to be leavened by its influence. 

16. This kingdom is never defined, by the inspired writers, to 
signify the kingdom of immortal glory. It will not be disputed 
that Jesus Christ and Paul understood all about this kingdom. 
Let us see, then, how they define it. In Luke 17: 20, 21, we 
read as follows, " And when he [Christ] was demanded of the Phar- 
isees when the kingdom of God should come, he answered them and 
said, The kingdom of God cometh " [here we see it was something 
which was coming to the people, not something which they were 
going to]. "The kingdom of God cometh not with observation" 
[that is, it cannot be seen, it is spiritual] ; " neither shall they say, 



ON THE PHRASE KINGDOM OF GOD, ETC. 275 

Lo here, or Lo there " [that is, it is not located in any particular 
place], "for, behold, the kingdom of God is within you." In Ro- 
mans 14: 17, Paul says, "For the kingdom of God is not meat 
and drink ; but righteousness and peace, and joy in the Holy 
Ghost." Here the apostle tells us what it is not, and also what it 
is. It is not anything which can be ate or drank ; but it is right- 
eousness, peace and joy. It matters not, then, whether it is above 
or below, east, west, north or south ; in this world, or another; in 
time, or in eternity ; wherever you find righteousness, peace and 
joy, there is the kingdom of God. 

17. This kingdom cannot be inherited nor enjoyed by the un- 
righteous, nor by fornicators, nor idolaters, nor adulterers, nor effem- 
inate, nor abusers of themselves with mankind, nor thieves, nor 
covetous, nor drunkards, nor revilers, nor extortioners. 1 Cor. 6 : 
9, 10. None of these characters, as such, can possibly enjoy this 
kingdom ; for they are destitute of righteousness, and this kingdom 
is a kingdom of righteousness. They are destitute of peace, and 
this kingdom is a kingdom of peace. They are destitute of joy, 
and this kingdom is a kingdom of joy. But thousands of these 
characters have been cleansed from their filthiness, and have entered 
into the enjoyment of this kingdom. In verse 11, the apostle says, 
" And such were some of you : but ye are washed, ye are sancti- 
fied," &c. 

18. No man can enjoy this kingdom until he is made acquainted 
with, and believes understandingly, the truths of the Gospel. J esus 
says, John 3 : 3, " Except a man be born again, he cannot see the 
kingdom of God." The phrase, " born again," was one in common 
use, among the Jews, to signify conversion from error to truth. It 
was used in the same sense by our Lord. Unless, therefore, those 
who are in error are converted from their errors, both of belief and 
practice, they cannot enter into the enjoyment of this kingdom, for 
it is a kingdom of truth. 

19. This kingdom, or reign of Christ, is finally to end. But not 
until Christ has brought all intelligent creatures to bow the knee to 
him, and to confess him Lord. Not until he has subdued and recon- 
ciled all things to God. Eph. 1: 9, 10; Phil. 2: 9—11; Col 
1 : 19, 20. And in 1 Cor. 15 : 24, Paul says, " Then cometh the 
end, when he shall have delivered up the kingdom to God, even 
the Father." If the reader will consult the whole of the fifteenth 



276 



ON THE PHRASE KINGDOM OE GOD, ETC. 



chapter of 1st Corinthians, he will see that this delivering up of the 
kingdom is not to take place until after the resurrection of all the 
dead from corruption, weakness and dishonor, to incorruption, power 
and glory, and the change of all the living from mortal to immor- 
tality. Death is to be annihilated and swallowed up in victory ; 
and his sting, which is sin, is to be destroyed. Christ himself is to 
become subject to G-od, and God is to become all in all. 



CHAPTER XVI. 



THE SCRIPTURE USAGE OF THE 
PHRASE ETERNAL LIFE, ETC. 



SECTION I. 

JL I he passages in the Bible wherein the phrase Eternal Life occurs. 

Mitt. 19 : 16. And behold, one came and said unto him, Good Master, 
what good thing shall I do, that I may have eternal life ? 

Mark 10 : 17. And, when he was gone forth into the way, there came 
one running, and kneeled to him, and asked-kim, Good Master, what shall 
I do that I may inherit eternal life ? 

Luke 10 : 25. And, behold, a certain lawyer stood up, and tempted 
him, saying, Master, what shall I do to inherit eternal life ? 

Luke 18 : 18. And a certain ruler asked him, saying, Good Master, 
what shall I do to inherit eternal life ? 

Matt. 25 : 46. And these shall go away into everlasting punishment : 
but the righteous into life eternal. 

Mark 10 : 30. But he [that hath left father, mother, wife, children, 
&c] shall receive an hundred-fold now in this time, houses, and brethren, 
and sisters, and mothers, and children, and lands, with persecutions ; and 
in the world to come, eternal life. 

John 3 : 15. That whosoever believeth in him [the Son of Man], should 
not perish, but have eternal life. 

John 4 : 36. And he that reapeth receiveth wages, and gathereth fruit 
unto eternal life; that both he that soweth and he that reapeth may re- 
joice together. 

John 5 : 39. Search the Scriptures ; for in them ye think ye have eter- 
nal life : and they are they which testify of me. 

John 6 : 54. Whoso eateth my flesh, and drinketh my blood, hath eter- 
nal life ; and I will raise him up at the last day. 

Verse 68. Then Simon Peter answered him, Lord, to whom shall we go ? 
thou hast the words of eternal life. 

John 10 : 28. And I give unto them [Christ's sheep] eternal life and 
they shall never perish, neither shall any pluck them out of my hand. 
24 



278 



ETERNAL LIFE, ETERLAgTTNG LIFE, ETC. 



John 12 : 25. He that loveth his life shall lose it ; and he that hateth 

his life in this "world, shall keep it nnto life eternal. 

John 17 : 2, 8. As thou hast given him [Christ] power over all flesh, 
that he should give eternal life to as many as thou hast given him. And 
this is life eternal, that they might know thee the only true God, and Jesus 
Christ, whom thou hast sent. 

Acts 13 : 48. And when the Gentiles heard this, they were glad, and 
glorified the word of the Lord : and as many as were ordained to eternal 
life, believed. 

Rom. 2:7. To them who, by patient continuance in well-doing, seek 
for glory, and honor, and immortality ; eternal life. 

Rom 5 : 21. That as sin hath reigned unto death, even so might grace 
reign through righteousness unto eternal life, by Jesus Christ our Lord. 

Rom. 6 : 23. For the wages of sin is death : but the gift of God is eter- 
nal life, through Jesus Christ our Lord. 

1 Tim. 6 : 12. Fight the good fight of faith, lay hold on eternal life, 
whereunto thou art also called, and hast professed a good profession before 
many witnesses. 

Titus 1:2. In hope of eternal life, which God, that cannot lie, promised • 
before the world began. 

Titus 3 : 7. That being justified by his grace, we should be made heirs 
according to the hope of eternal life. 

1 John 1 : 2. For the life was manifested, and we have seen it, and bear 
witness, and show unto you that eternal life which was with the Father, 
and was manifested unto us. 

1 John 2 : 25. And this is the promise that he hath prcsoised us, even 
eternal life. 

1 John 3:15. "Whosoever hateth his brother, is a murderer : and ye 
know that no murderer hath eternal life abiding in him. 

1 John 5 : 11. And this is the record that God hath given to us eternal 
life ; and this- life is in his Son. 

Verse 13. These things have I written unto you that believe on the name 
of the Son of God ; that ye may know that ye have eternal life, and that ye 
may believe on the name of the Son of God. 

Verse 20. And we know that the Son of God is come, and hath given us 
an understanding, that we may know him that is true ; and we are in him 
that is true, even in his Son Jesus Christ. This is the true God, and eter- 
nal life. 

Jude 1 : 21. Keep yourselves in the love of God, looking for the mercy 
of our Lord Jesus Christ unto eternal life. 



SECTION II. 

Ml the passages in the Bible in which the phrase Everlasting Life 

occurs. 

Dan. 12:2. And many of them that sleep in the dust of the earth shall 
awake, some to everlasting life, and some to shame and everlasting con- 
tempt. 

Matt. 19 : 29. And every one that hath forsaken houses, or brethren, 
or sisters, or father, or mother, or wife, or children, or lands, for my name's 
sake, shall receive an hundred-fold, and shall inherit everlasting life. 



ETERNAL LIFE, EVERLASTING LIFE, ETC. 



279 



Luke 18 : 30^ Who shall receive manifold more in this present time, 
Unci in the world to come life everlasting. 

John 3 : 16. For God so loved the world that he gave his only begotten 
Bon, that whosoever believeth in him, should not perish, but have everlast- 
ing life. 

John 4 : 14. But whosoever drinketh of the water that I shall give him, 
shall never thirst ; but. the water that I shall give him, shall be in him a 
Well of water springing up into everlasting life. 

John 5 : 24. Verily, verily, I say unto you, He that heareth my word, 
and believeth on him that sent me, hath everlasting life, and shall not come 
into condemnation ; but is passed from death unto life. 

John 6 : 27. Labor not for the meat which perisheth, but for the meat 
which endureth unto everlasting life, which the Son of Man shall give unto 
you : for him hath God the Father sealed. 

Verse 40. And this is the will of him that sent me, that every one which 
seeth the Son, and believeth on him, may have everlasting life : and I will 
raise him up at the last day. 

Verse 47. Verily, verily, I say unto you, He that believeth on me hath 
everlasting life. 

John 12 : 50. And I know that his commandment is life everlasting : 
whatsoever I speak, therefore, even as the Father said unto me, so I speak. 

Acts 13 : 46. Then Paul and Barnabas waxed bold, and said, It was 
necessary that the word of God should first have been spoken to you ; but 
seeing ye put it from you, and judge yourselves unworthy of everlasting 
life, lo, we turn to the Gentiles. 

Kom. 6, : 22. But now, being made free from sin, and become servants 
to God, ye have your fruit unto holiness, and the end everlasting life. 

Gal. 6 : 8. For he that soweth to his flesh, shall of the flesh reap cor- 
ruption : but he that soweth to the Spirit, shall of the Spirit reap life 
everlasting. 

1 Tim. 1 : 16. Howbeit, for this cause I obtained mercy, that in me first 
Jesus Christ might show forth all long-suffering, for a pattern to them which 
should hereafter believe on him to life everlasting. 



SECTION III. 
Remarks on the phrases Eternal and Everlasting Life. 

If the reader will carefully examine the first and second Sections 
of this Chapter, he will see that the phrases eternal life and everlast- 
ing life are perfectly synonymous. This is evident from the fact 
that the original phrase is the same, whether it is translated eternal 
or everlasting life; and, also, from the fact that in those passages 
where the phrase eternal life occurs, in the parallel passages the 
phrase everlasting life is used to signify the same thing. Compare 
Mark 10 : 30 with Luke 18 : 30, and John 3 : 15 with John 3 : 
16, and John 5 : 24 with John 6 : 54. 

The phrase " eternal life " does not occur in the Old Testament. 



280 



ETERNAL LIFE, E VERL A STING LIFE, ETC. 



It occurs in the New Testament twenty-nine times, and is generally, 
if not in all cases, used to signify the moral life imparted by the 
Gospel. The phrase everlasting life occurs but once in the Old 
Testament, Dan. 12 : 2. In the New, it occurs thirteen times. It 
is used, as we have seen, to signify the same as the phrase eternal 
life. It lias been supposed that these phrases are used to signify a 
life to be enjoyed in a future state of existence. The only thing 
which makes this opinion appear at all plausible is the fact that 
this life is spoken of as something to be enjoyed in the world to 
come. See Mark 10 : 30, and Luke 18 ■ 30. But we remark 
that in these texts the word which is rendered world is axon ; a 
word which signifies an age or dispensation. And the phrase " aion 
to come " is used in the New Testament to signify the reign of the 
Messiah, or Gospel dispensation. Adam Clarke says, " Olam ha-bo, 
the world to come, is a constant phrase for the times of the Messiah 
in the Jewish writers." The following facts will show what is the 
obvious meaning of the phrases, and that the meaning of them is 
generally misunderstood. 

1. Not one of the scripture writers has ever defined these phrases 
to signify a life to be enjoyed in a future state of existence. 

2. Jesus Christ defines eternal life to consist in a knowledge of 
God, and of Jesus whom he hath sent, John 17 : 3. Of course, 
those who by the Gospel are made acquainted with God and Jesus 
Christ, are in the possession of eternal life. It is certainly fair to 
allow Jesus to define his own terms and phrases. He* certainly 
knew what was meant by eternal life, and if he was correct in his 
definition of it, the common opinion of it must be erroneous. We 
choose to abide by the testimony of Jesus, and to reject the authority 
of all uninspired men when it comes in contact with that testimony. 

3. Persons are frequently spoken of in the New Testament as 
being in the possession of eternal life. John 6 : 54 ; 10 : 28 ; 
1 John 5: 11, 13; John 5 : 24; 6: 47; Rom. 6: 22. 

4. In 1 John 3 : 15, it is said, that " no murderer hath eternal 
life abiding in him." This certainly implies that men may have the 
life abiding in them. 

5. The words eternal and everlasting are applied to this life, not 
to express the duration of it, but to express the kind or quality of 
it. This life is called eternal for the following reasons : 1. To dis- 
tinguish it from the life enjoyed by those living under the Legal 



ETERNAL LIFE. EVERLASTING LIFE, ETC. 281 

dispensation. That is never called eternal or everlasting life. We 
have seen that the phrase eternal life does not occur in the Old 
Testament. The phrase everlasting life occurs but once, Dan. 12 : 
2, and we have shown, in our examination of that text, that it is 
used with reference to the life imparted by the Gospel. 2. Because 
those who are in the possession of this life enjoy it continually, 
unceasingly, u?iinterruptedly and perpetually . One definition of 
the word rendered eternal is perpetual. 3. Because it is a life to 
be enjoyed in the " everlasting kingdom of our Lord Jesus Christ." 
Christ's kingdom is called everlasting, yet it is to come to an end. 
" Then cometh the end, when he shall have delivered up the king- 
dom to G-od, even the Father," 1 Cor. 15 : 24 — 28. 4. Because 
it is a life to be enjoyed under the dispensation of the " everlasting 
Gospel." The Gospel is called everlasting, Rev. 14 : 6, yet no one 
supposes it will be preached throughout the endless ages of eternity. 
5. Because it is a life imparted by that Gospel which brings " life 
and immortality to light." The believer in this Gospel lives in the 
constant enjoyment of a hope " full of immortality," and in the 
perpetual anticipation of an inheritance "incorruptible, undefiled, 
and that fadeth not away." 

24=* 



CHAPTER XVII. 



BIBLE DOCTRINE OF SALVATION AND 
DAMNATION. 



SECTION I. 

All the passages in the New Testament wherein the words Save, Saved, 
and Salvation occur, and which relate to Gospel Salvation. 

Save. — Matt. 1 : 21. And she shall bring forth a son, and thou shalt 
call his name Jesus ; for he shall save his people from their sins. 

Luke 19 : 10. For the Son of Man is come to seek and to save that which 
was lost. 

Matt. 18 : 11. For the Son of Man is come to save that which was lost. 
Luke 9 : 56. For the Son of Man is not come to destroy men's lives, but 
to save them. 

John 12 : 47. And if any man hea*r my words, and believe not, I judge 
him not ; for I came not to judge tne world, but to save the world. 

Eom. 11 : 14. If by any means I may provoke to emulation them which 
are my flesh, and might save some of them. 

1 Cor. 1 : 21. » For after that, in the wisdom of God, the world by wis- 
dom knew not God, it pleased God by the foolishness of preaching to save 
them that believe. 

1 Cor. 7:16. For what knowest thou, 0 wife, whether thou shalt save 
thy husband ? or how knowest thou, 0 man, whether thou shalt save thy 
wife ? 

1 Tim. 1 : 15. This is a faithful saying, and worthy of all acceptation, 
that Christ Jesus came into the world to save sinners ; of whom I am 
chief. 

1 Tim. 4 : 16. Take heed unto thyself, and unto the doctrine ; continue 
in them ; for in doing this thou shalt both save thyself and them that hear 
thee. 

Heb. 7 : 25. Wherefore he is able also to save them to the uttermost, 



DOCTRINE OF SALVATION AND DAMNATION. 



283 



that come unto God by him, seeing he eve;- liveth to make intercession for 
them. 

James 1 : 21. Wherefore lay apart all filthiness, and superfluity of 
naughtiness, and receive with meekness the engrafted word, which is able 
to save your souls. 

James 2 : 14. What doth it profit, my brethren, though a man say he 
hath faith, and have not works ? can faith save him ? 

James 5 : 20. Let him know, that he which ccnverteth the sinner from 
the error of his way, shall save a soul from death, and shall hide a multi 
tude of sins. 

Jude 1 : 28. And others save with fear, pulling them out of the fire ; 
hating even the garment spotted by the flesh. 

Saved. — Matt. 19 : 25. When his disciples heard it {that it was hard 
for a rich man to enter the kingdom, of ' heaven], they were exceedingly 
amazed, saying, Who then can be saved ? 

Matt. 27 : 42. He saved others, himself he cannot save. If he be the 
king of Israel, let him now come down from the cross, and we will believe 
him. 

Mark 10 : 25, 26. It is easier for a camel [cable] to go through the eye 
of a needle, than for a rich man to enter into the kingdom of God. And 
they were astonished out of measure, saying among themselves, Who then 
can be saved ? 

Luke 18 : 25, 26. For it is easier for a camel [cable] to go through a 
needle's eye, than for a rich man to enter into the kingdom of God. And 
they that heard it, said, Who then can be saved ? 

Luke 23 : 35. And the people stood beholding : and the rulers also with 
them ^derided him, saying, He saved others ; let him save himself, if he be 
Christ, the chosen of God. 

Luke 7 : 50. And he [Christ] said to the woman, Thy faith hath saved 
thee : go in peace. 

Luke 8 : 12. Those by the way-side are they that hear : then cometh 
the devil, and taketh away the word oui; of their hearts, lest they should 
believe and be saved. 

Luke 13 : 23, 24. Then said one unto him, Lord, are there few that be 
saved 1 And he said unto them, Strive to enter in at the strait gate ; for 
many, I say unto you, will seek to enter in, and shall not be able. 

John 3:17. For God sent not his Son into the world to condemn the 
world ; but that the world, through him, might be saved. 

John 5 : 34. But I receive not testimony from man : but these things I 
gay, that ye might be saved. 

Acts 2 : 47. [All the believers] praising God, and having favor with 
all the people. And the Lord added to the church daily such as should be 
saved. 

Acts 5 : 12. Neither is there salvation in any other : for there is none 
other name under heaven given among men, whereby we must be saved. 

Acts 15 : 1. And certain men which came down from Judea taiight the 
brethren, and said, Except ye be circumcised after the manner of Moses, ye 
cannot be saved. 

Acts 16 : 30, 31. And brought them out, and said, Sirs, what must I 
do to be saved ? And they [apostles] said, Believe on the Lord Jesus 
Christ, and thou shalt be saved, and thy house. 

Bom. 8 : 24. For we are saved by hope. But hepe that is seen is not 
hope ; for what a man seeth, why doth he yet hope for ? 

Rom. 10 : 1. Brethren, my heart's desire and prayer to God for Israel 
is that they might be saved. 



284 



DOCTRINE OF SALVATION AND DAMNATION. 



1 Cor. 1 : 18. For the preaching of the cross is to them that perish 

foolishness ; but unto us which are saved it is the power of God. 

1 Cor. 5:5. To deliver such an one unto Satan for the destruction of 
the flesh, that the spirit may be saved in the day of the Lord Jesus. 

1 Cor. 10 : 33. Even as I please all men in all things, not seeking mine 
own profit, but the profit of many, that they may be saved. 

1 Cor. 15:2. By which also ye are saved, if ye keep in memory what I 
preached unto you, unless ye have believed in vain. 

2 Cor. 2:15. For we are unto Cod aTsweet savor of Christ in them that 
are saved, and in them that perish. 

Eph. 2 : 5. Even when we were dead in sins, hath quickened us together 
with Christ (by grace ye are saved). 

Verse 8. For by grace are ye saved, through faith ; and that not of 
yourselves : it is the gift of God. 

1 Thess. 2 : 16. Forbidding us to speak to the Gentiles that they might 
be saved, to fill up their sins always : for the wrath is come upon them to 
the uttermost. 

2 Thess. 2 : 10. And with all deceivableness of righteousness in them 
that perish ; because they received not the love of the truth, that they 
might be saved. 

1 Tim. 2 : 4. Who will have all men to be saved, and to come unto the 
knowledge of the truth. 

Titus 3 : 5. Not by works of righteousness which we have done, but 
according to his mercy he saved us by the washing of regeneration, and 
renewing of the Holy Ghost. 

1 Peter 4 : 18. And if the righteous scarcely be saved, where shall the 
ungodly and the sinner appear ? 

Rev. 21 : 24. And the nations of them which are saved, shall walk in 
the light of it [the holy city] ; and the kings of the earth do bring their 
glory and honor into it. 

2 Tim. 1 : 9. Who hath saved us, and called us with an holy calling, not 
according to our works, but according to his own purpose and grace, which 
was given us in Christ Jesus, before the world began. 

Mark 18 : 16. He that believeth, and is baptized, shall be saved ; but he 
that believeth not shall be damned. 

John 10 : 9. I am the door ; by me if any man enter in he shall be 
saved, and shall go in and out, and find pasture. 

Acts 2 : 21. And it shall come to pass, that whosoever shall call on the 
name of the Lord, shall be saved. 

Acts 11 : 14. Who [Peter] shall tell thee words, whereby thou and all 
thy house shall be saved. 

Acts 15 : 11. But we believe, that through the grace of the Lord Jesus 
Christ, we shall be saved, even as they. 

Rom. 5 : 9, 10. Much more, then, being now justified by his blood, we 
shall be saved from wrath through him. For if, when we were enemies, we 
were reconciled to God by the death of his Son ; much more, being recon- 
ciled, we shall be saved by his life. 

Rom. 9 : 27. Esaias also crieth concerning Israel, Though the number 
of the children of Israel be as the sand of the sea, a remnant shall be 
saved. 

Rom. 10 : 9. That if thou shalt confess with thy mouth the Lord Jesus, 
and shalt believe in thine heart that God hath raised him from the dead, 
thou shalt be saved. 

Verse 13. For whosoever shall call upon the name of the Lord shall be 
saved. 



DOCTRINE OF SALYATION AND DAMNATION. 



285 



Rom. 11 : 26. And so all Israel shall be saved: as it is written, There 
shall come out of Sion the Deliverer, and shall turn away ungodliness from 
Jacob. 1 

1 Cor. 3 : 15. If any man's work shall be burned, he shall suffer loss 
but he himself shall be saved ; yet so as by fire. 

Salvation. — Luke 1 : 76, 77. And thou, child [John], shalt be called 
The Prophet of the Highest ; for thou .shalt go before the face of the Lord, 
to prepare his ways ; to give knowledge of salvation unto his people, by the 
remission of their sins. 

Luke 3 : 6. And all flesh shall see the salvation of God 

Luke 19 : 9. And Jesus said unto him \_Zaccheus~], This day is salva- 
tion come to this house, forasmuch as he also is a son of Abraham. 

John 4 : 22. Ye [Samaritans] worship ye know not what ; we know 
what we worship, for salvation is of the Jews. 

Acts 4 : 12. Neither is there salvation in any other : for there is none 
other name under heaven given among men, whereby we must be saved. 

Acts 13 : 26. Men and brethren, children of the stock of Abraham, 
and whosoever among you feareth God, to you is the word of this salvation 
sent. 

Verse 47. For so hath the Lord commanded us, saying, I have set thee 
to be a light of the Gentiles, that thou shouldest be for salvation unto the 
ends of the earth. 

Acts 16~: 17. The same followed Paul and us, and cried, saying, These 
men are the servants of the most high God, which show unto us the way of 
salvation. 

Acts 28 : 28. Be it known, therefore, unto you, that the salvation of 
God is sent unto the Gentiles, and that they will hear it. 

Rom. 1 : '16. For I am not ashamed of the Gospel of Christ ; for it is 
the power of God unto salvation to every one that believeth ; to the Jew 
first, and also to the Greek. 

Rom. 10 : 10. For with the heart man believeth unto righteousness, and 
with the muuth confession is made unto salvation. 

Rom. 11:11. I say, then, Have they [Israel] stumbled, that they should 
fall ? God forbid : but rather through their fill salvation is come unto the 
Gentiles, for to provoke them to jealousy. 

Rom. 12 : 11. And that, knowing the time, that now it is high time 
to awake out of sleep : for now is our salvation nearer than when we' 
believed. 

2 Cor. 1 : 6. And whether we be afflicted, it is for your consolation and 
salvation, which is effectual in the enduring of the same sufferings which 
we also suffer ; or whether we be comforted, it is for your consolation and 
salvation. 

2 Cor. 6 : 2. For he saith, I have heard thee in a time accepted, and in 
the day of salvation have I succored thee : behold, now is the day of sal- 
vation. 

2 Cor. 7 : 10. For godly sorrow worketh repentance to salvation not to 
be repented of : but the sorrow of the world worketh death. 

Eph. 1 : 13. In whom ye also trusted, after that ye heard the word of 
truth, the gospel of your salvation ; in whom also, after that ye believed, 
ye were sealed with that Holy Spirit of promise. 

Eph. 6 : 17. And take the helmet of salvation, and the sword of the 
Spirit, which is the word of God. 

Phil. 1 : 28. And in nothing terrified by your adversaries ; which is to 
them an evident token of perdition, but to you of salvation, and that of 
God. 



286 



doctrine or salvation and damnation. 



Phil. 2 : 12, 13. "Wherefore, my beloved, as ye have always obeyed, not 
as in my presence only, but now much more in my absence, work out your 
ovm salvation with fear and trembling : for it is God which worketh in you, 
both to will and to do of his good pleasure. 

1 Thess. 5 : 8, 9. But let us who are of the day, be sober, putting on the 
breast-plate of faith and love ' T and for an helmet the hope of salvation : for 
God hath not appointed us to wrath, but to obtain salvation by our Lord 
Jesus Christ. 

2 Thess. 2:13. But we are bound to give thanks always to God for you, 
brethren, beloved of the Lord, because God hath, from the beginning, chosen 
you to salvation through sanctification of the Spirit, and belief of the truth. 

2 Tim. 2 : 10. Therefore I endure all things for the elect's sake, that 
they may also obtain the salvation which is in Christ Jesus with eternal 
glory. 

2 Thm 3 : 15. And that from a child thou hast known the holy Scrip- 
tures, which are able to make thee wise unto salvation, through faith which 
is in Christ Jesus. 

Titus 2 : 11. For the grace of God, that bringeth salvation, hath ap- 
peared to all men. 

ITeb. 1 : 14. Are they \the angels'] not all ministering spirits, sent forth 
to minister for them who shall be heirs of salvation 1 

Heb. 2 : 3. How shall we escape, if we neglect so great salvation ; which 
at the first began to be spoken by the Lord, and was confirmed unto us by 
them that heard him ? 

Verse 10. For it became him, for whom are all things, and by whom are 
all things, in bringing many sons unto glory, to make the Captain of their 
salvation perfect through suffering. 

Heb. 5 : 9. And being made perfect, he became the Author of eternal 
salvation unto all them that obey him. 

Heb. 6 : 9. But, beloved, we are persuaded better things of you, and 
things that accompany salvation, though we thus speak. 

Heb. 9 : 28. So Christ was once offered to bear the sins of many ; and 
unto them that look for him shall he appear the second time, without sin, 
unto salvation. 

1 Peter 1 : 5. Who are kept by the power of God through faith unto 
salvation, ready to be revealed in the last time. 

Verses 9, 10. Receiving the end of your faith, even the salvation of your- 
souls. Of which salvation the prophets have inquired, and searched dili- 
gently, who prophesied of the grace that should come unto you. 

2 Pet. 3 : 15. And account that the long-suffering of our Lord is 
salvation. 

Jude 1 : 3. Beloved, when I gave all diligence to write unto you of the 
common salvation. 

Rev, 7: 10 ; 19 : 1, and 12 : 10. 



SECTION II. 

Those passages in the New Testament where the words Damnation, Damned, 
Condemnation, Condemned, #c, occur. 

Damnation. — Matt. 23 : 14. Woe unto you, Scribes and Pharisees, 
hypocrites ! for ye devour widows' houses, and for a pretence make long 
prayer : therefore ye shall receive the greater damnation. 



DOCTRINE OF SALVATION AND DAMNATION. 



287 



Verse 33. Ye serpents, ye generation of vipers ! how can ye escape the 
damnation of hell? [Gehenna.] 

Luke 20 : 4fc Which [Scribes'] devour widows' houses, and for a shew 
make long prayers : the same shall receive greater damnation. 

Mark 12 : 40. Which devour widows' houses and for a pretence make 
long prayers : these shall receive greater damnation. 

Mark 3 : 29. But he that shall blaspheme against the Holy Ghost hath 
never forgiveness, but is in danger of eternal damnation. 

John 5 : 29. And shall come forth ; they that have done good, unto the 
resurrection of life, and they that have done evil, unto the resurrection of 
damnation. 

Rom. 3 : 8. And not rather (as we be slanderously reported, and as 
some affirm that we say), Let us do evil that good may come ? xvhose dam- 
nation is just. 

Rom. 13 : 2. Whosoever, therefore, resisteth the power, resisteth the 
ordinance of God ; and they that resist, shall receive to themselves dam- 
nation. 

1 Cor. 11 : 29. For he that eateth and drinketh unworthily, eateth and 
drinketh damnation to himself, not discerning the Lord's body. 

1 Tim. 5 : 12. Having damnation, because they have cast off their first 
faith. 

2 Peter 2 : 3. And through covetousness shall they [false teachers], 
with feigned words, make merchandise of you : whose judgment now of a 
long time lingereth not, and their damnation slumbereth not. 

Damned. — Mark 16 : 16. He that believeth, and is baptized, shall be 
saved : but he that believeth not shall be damned. 

Rom. 14 : 23. And he that doubteth is damned if he eat, because he 
eateth not of faith : for whatsoever is not of faith, is sin. 

2 Thess. 2 : 11, 12. And for this cause [rejecting the trutlijtGod shall 
send them strong delusions, that they should believe a lie ; that they all 
might be damned who believed not the truth, but had pleasure in un- 
righteousness. 

Condemnation. — John 3 : 16 — 19. For God so loved the world, that he 
gave his only begotten Son, that whosoever believeth in him should not 
perish, but have everlasting life For God sent not his Son into* the world 
to condemn the world ; but that the world through him might be saved. 
He that believeth on him is not condemned : but he that believeth not is 
condemned already ; because he hath not believed in the name of the only 
begotten Son of God. And this is the condemnation, that light is come 
into the world, and men loved darkness rather than light, because their 
deeds were evil. 

John 5 : 24. Verily, verily, I say unto you, He that heareth my word, 
and believeth on him that sent me, hath everlasting life, and shall not come 
into condemnation ; but is passed from death unto life. 

Rom. 5:16. And not as it was by one that sinned, so is the gift : for 
the judgment was by one to condemnation ; but the free gift is of many 
offences unto justification. 

Verse 18. Therefore, as by the offence of one, judgment came upon aTl 
men to condemnation; even so by the righteousness of one, the free gift 
came upon all men unto justification of life. 

Rom. 8 : 1 — 3. There is therefore now no conde7nnation to tliem which 
are in Christ Jesus, who walk not after the flesh, but after the spirit. For 
the law of the spirit of life in Christ Jesus hath made me free from the law 



288 



DOCTRINE OF SALVATION AND DAMNATION. 



of sin and death. For what the law could not do, in that it was weak 
through the flesh, God, sending his own Son in the likeness of sinful flesh, 
and for sin, condemned si?i in the flesh. • 

1 Cor. 11 : 82 — 84. But when we are judged, we are chastened of the 
Lord, that we should not be condemned with the world. Wherefore, my 
brethren, when ye come together to eat, tarry one for another. And if any 
man hunger, let him eat at home ; that ye come not together unto condem- 
nation. And the rest will I set in order when I come. 

2 Cor. 3:9. For if the ministration of condemnation be glory, much 
more doth the ministration of righteousness exceed in glory. 

1 Tim. 3 : 6. Not a novice, lest, being lifted up with pride, he fall into 
the condemnation of the devil. 

James 3 : 1. My brethren, be not many masters, knowing that we shall 
receive the greater condemnation. 

James 5 : 12. But let your yea be yea ; and your nay, nay; lest ye 
fall into condemnation. 

Jude 1 : 4. For there are certain men crept in unawares, who were 
before of old ordained to this condemnation, ungodly men, turning the grace 
of our God into lasciviousness, and denying the only Lord God, and our 
Lord Jesus Christ. 

Luke 6:37. Judge not, and ye shall not be judged : condemn not, and 
ye shall not be condemned : forgive and ye shall be forgiven. 

John 8 : 10, 11. When Jesus had lifted up himself, and saw none but 
the woman, he said unto her, Woman, where are those thine accusers ? hath 
no man condemned thee? She said, No man, Lord. And Jesus said unto 
her, Neither do I condemn thee : go, and sin no more. 

Titus 3 : 10, 11. A man that, is an heretic, after the first and second 
admonition, reject ; knowing that he that is such is subverted, and sinneth, 
being condemned of himself. 

2 Peter 2 : 6. And turning the cities of Sodom and Gomorrah into ashes, 
condemned them with an overthrow, making them an ensample unto those 
that after should live ungodly. 



SECTION III. 

Remarks on the Bible doctrine of Salvation and Damnation. 

These remarks are designed to show the contrast between the 
opinions of men on this subject, and the plain teachings of the Bible. 
1. We will speak of salvation. 2. Of damnation. 

I. Op Salvation.— The common opinion on this subject is, first, 
That Jesus Christ came to this world to save mankind in another ; 
second, That the salvation of the Gospel consists in being saved from 
the penalty of God's law ; from deserved punishment ; and from an 
endless hell, or place of misery, in a future state of existence. But 
to all of these opinions we oppose the following objections, viz. 

1. It is nowhere said, in the Bible, that Jesus Christ came to 
this world to save mankind in another. On the contrary, he him- 



1 

DOCTRINE OF SALTATION AND DAMNATION. 



289 



self says, that he came " to seek and to save that which was lost." 
Luke 19 : 10 ; Matt. 18 : 11. Not that which was in danger of 
being lost, nor that which was liable to be lost, but that which was 
already lost. In Luke 4:18, 19, he tells us that he came to ' preach 
the Gospel to the poor ; to heal the broken-hearted, to preach de- 
liverance to the captives, and recovering of sight to the blind, to set 
at liberty them that are bruised, to preach the acceptable year of the 
Lord.' He also affirms that he came to do the will of God, John 
6: 38; and to bear witness to the truth, John 18: 37. But he 
nowhere informs us that he came to save any man from any danger 
to which he was exposed in another world. 

2. The Bible nowhere informs us that salvation consists in being 
saved from the penalty of God's law, nor from deserved punishment, 
nor from a place of endless misery. On the contrary, the salvation 
of the gospel consists in being saved from darkness, from unbelief, 
from sin and all its attendant evil consequences. John 12 : 46, " I 
am come a light into the world, that whosoever believeth on me 
should not abide in darkness." Gal. 1:4, " Who gave himself for 
our sins, that he might deliver us from this present evil world, ac- 
cording to the will of God and our Father." Titus 2 : 14, " Who 
gave himself for us, that he might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of good works." 
Matt. 1 : 21, "Thou shalt call his name Jesus; for he shall save 
his people from their sins." 

As mankind have mistaken the nature of salvation, so they have 
been mistaken in regard to the means by which it is effected. It 
has been supposed that this salvation is effected by Christ's suffering 
the penalty due to the sinner, and bearing in his own person the 
punishment which the guilty only were deserving of. But where 
could mankind learn such opinions ? Certainly not from the Bible ; 
for that nowhere informs us that Jesus suffered the penalty of any 
law of God whatever ; nor that he suffered any punishment which 
was due to our sins. That Jesus suffered in consequence of our sins 
ts undoubtedly true. But how this could exonerate us from blame, 
or clear us from guilt, is more than any rational man can possibly 
understand. How, then, is this salvation effected? Answer, by 
simply believing the truth. Mankind, in consequence of sin, have 
become "alienated from the life of God, through the ignorance 
which is in them " Eph. 4 : 18. They are lost in the labyrinths ot 
2i 



290 



DOCTRINE OF SALVATION AND DAMNATION. 



gin and transgression. Luke 19 : 10. They are ignorant of God, 
of his character, and of his purposes concerning the final destiny of 
the human race. 1 Cor. 1 : 21. Jesus came with a message of 
love, of grace, and of salvation. He came to reveal the true charac- 
ter of God, and to make known his purposes. He came to bear 
witness to the truth. By believing this truth we exercise a faith 
which " works by love and purifies the heart," Gal. 5:6; and we 
have a hope imparted to us, which enables us to " purify ourselves, 
even as God is pure." 1 John 3 : 3. By believing this truth we 
come into the possession of a true knowledge of God, " whom to 
know is life eternal." John 17 : 3. Jesus came to preach the Gos- 
pel, and those who believe this Gospel find it to be the "power of 
God unto 4 ilvation." Bom. 1 : 16. To be saved, is to be redeemed 
from the bondage of sin, to be born again, and to be made free. All 
this is effected by the moral power and influence of divine truth. 
Hence, says our Saviour, John 8: 32, "Ye shall know the truth, 
and the truth shall make you free." Hence, J esus prayed for his dis- 
ciples, John 17 : 17, " Sanctify them through thy truth: thy word 
is truth." John 17 : 19, " And for their sakes I sanctify myself, 
that they also might be sanctified through the truth." We learn 
from this that even sanctification is produced by the influence of 
truth upon the hearts and minds of the children of men. 1 Peter 
1 : 22, 23, " Seeing ye have purified your souls in obeying the 
truth through the Spirit unto unfeigned love of the brethren, see 
that ye love one another, with a pure heart fervently : being born 
again, not of corruptible seed, but of incorruptible, by the word of 
God, which liveth and abideth forever." 1 John 5 : 1, "Whoso- 
ever believeth that Jesus is the Christ, is born of God." 

As mankind have been mistaken in regard to the nature of salva- 
tion, and in relation to the means by which it is effected, so they 
have been mistaken in regard to its extent. It has been generally 
supposed that this salvation will be confined to a very few. But 
the Bible informs us that Jesus came to save the world, John 3 : 17 ; 
and he is repeatedly and expressly called the " Saviour of the world." 
Of God it is said, 1 Tim. 4 : 10, " Who is the Saviour of all men, 
especially of those that believe." And it is said of him, 1 Tim. 2: 4, 
" Who will have all men to be saved, and to come unto the knowl- 
edge of the truth." We have seen that there is a moral power in 
truth, which renders it capable of saving all who believe it. When, 



DOCTRINE OF SALVATION AND DAMNATION. 291 

therefore, God's will is accomplished, and all men are brought to the 
knowledge of the. truth, all men will be saved. Jesus says,, in 
John 6 : 45, " It is written in the prophets, And they shall be all 
taught of God. Every man, therefore, that hath heard, and hath 
learned of the Father, cometh unto me." When all are taught of 
God, all will be taught the truth ; even that truth which maketh 
free ; and all will be saved by its mighty power.. 

But, although God is the prospective Saviour of all men, yet he 
is the special Saviour of those that believe now. The difference be- 
tween the believer and the unbeliever is simply this : the believer 
is saved ; the unbeliever is to be saved. God is the special Saviour 
of believers because believers are saved now. They enjoy a salva- 
tion which the unbelievers know not of. Hence, they are spoken of 
in the Bible as being already saved. Luke 7 : 50, " Thy faith 
hath saved thee ; go in peace." Bom. 8 : 24, " For we are saved 
by hope." 1 Cor. 1:18, " For the preaching of the cross is to 
them that perish, foolishness ; but unto us which are saved, it is the 
power of God." 1 Cor. 15 : 2, " By which [the Gospel] also ye 
are saved, if ye keep in memory what I preached unto you." 
2 Cor. 2 : 15, " For we are unto God a sweet savour of Christ in 
them that are saved, and in them that perish." Eph. 2 : 5, "By 
grace ye are saved." Eph. 2 : 8, "For by grace are ye saved." 
Titus 3:5, " Not by works of righteousness which we have done, 
but according to his mercy he saved us." 2 Tim. 1:9, " Who 
hath saved us, and called us with an holy calling." Eph. 1 : 11, 
f In whom also we have obtained an inheritance" &c. Eph. 1 : 3, 
" Who hath blessed us with all spiritual blessings in heavenly places 
in Christ." Eph. 2:1, " And you hath he quickened who were 
dead ^trespasses and sins." Eph. 2:6, " And hath raised us up 
together, and made us sit together in heavenly places in Christ 
Jesus." Rev. 21 : 24, " And the nations of them which are saved 
shall walk in the light of it " [the holy city, by which is signified 
the Gospel dispensation]. 1 Peter 1 : 9, "Receiving the end of 
your faith, even the salvation of your souls." Gal. 3: 9, "They 
which be of faith are blessed with faithful Abraham." Heb. 4 : 3, 
"We which have believed do enter into rest." In John 5: 24, 
believers are said to be in the possession of everlasting life ; and in 
Rom. 8 : 1, it is said, "There is therefore now no -condemnation to 
them which are in Christ Jesus." In Rom. 8:2, believers are said 



292 DOCTRINE OF SALVATION AND DAMNATION. 

to be " free from the law of sin and death and in Col. 1 : 13, 
they are said to be " delivered from the power of darkness, and 
translated into the kingdom of God's dear Son.' 1 On the other 
hand, unbelievers are said to be " condemned," to be " dead in tres- 
passes and sins," and to be " without hope, and without God in the 
world ;" as we shall now show. 

II. Of Damnation. — Damnation is supposed by many to consist 
in being sent to a place of misery after death, called hell. But to 
this opinion we object as follows : 

1. The Bible nowhere gives any such definition of the word dam- 
nation. The original word rendered damnation is in many places 
rendered judge, judged, punishment, condemn, condemned, and con- 
demnation. It occurs frequently in the New Testament, but is not 
used in a single instance to signify punishment in another world. 

2. It is contrary to the definition which the scripture writers 
themselves give of this term. Paul says, Kom. 5 : 18, " Therefore, 
as by the offence of one judgment came upon all men to condemna- 
tion ; even so by the righteousness of one the free gift came upon 
all men unto justification of life." The word which is here rendered 
condemnation is the same that is rendered damnation in every 
instance where that word occurs in the New Testament. Now, Paul 
says, in this text, that damnation had actually come on all men ; but 
certainly all men had not gone to a place of endless misery, called 
hell. On the contrary, millions of the human race were at that very 
time alive, and on the earth. If, therefore, they were damned at 
all, it must have been here, in this present world. Again, if Paul 
used the word condemnation here to signify endless misery, then he 
represents that this misery had come upon all men. But this was 
contrary to fact. Besides, if endless misery had come on all men. 
how could it be followed by the free gift of justification unto life? 
Certainly there would be no room for it. And as Paul says this 
free gift came after the condemnation, hence, he did not use the 
original word which is rendered damnation in the New Testament, 
to signify endless damnation, nor any other damnation than that 
which is experienced in this life. Our Saviour frequently used the 
words condemnation and damnation ; but he nowhere says that any 
man, or any set of men, would be damned in a future state of ex- 
istence. On the contrary, he defines the word thus : John 3 : 19, 
" And this is the condemnation, that light is come into the world, 



DOCTRINE OI ; SALVATION AND DAMNATION. 



293 



and men loved darkness rather than light, because their deetfs were 
evil." And of the unbeliever he affirms, John 3: 18, "He that 
believeth not is condemned already ; because he hath not believed 
in the name of the only begotten Son of God." Again he says, 
John 9: 39, "For judgment am I come into the world," and in 
John 12 : 31, " Now is the judgment of this world." Peter says, 
1 Pet.. 4 : 17, " For the time is come that judgment must begin at 
the house of God." John the Revelator says, Rev. 14 : 6, 7, "And 
I saw another angel fly in the midst of heaven, having the everlast- 
ing gospel to preach unto them that dwell on the earth, and to every 
nation, and kindred, and tongue, and people, saying with, a loud 
voice, Fear God, and give glory to him, for the hour of his judg- 
ment is come.''* The word which in these texts is rendered judgment 
is the same that is rendered damned and damnation in the New 
Testament. J esus came into the world, then, to execute damnation ; 
not in another world, but here. The hour of damnation had come 
in the days of John. The damnation of the world commenced eigh- 
teen hundred years ago, and first began at the house of God. Paul 
speaks of damnation in this world, but says not a word about dam- 
nation anywhere else. He speaks of some "whose damnation is 
just." Rom. 3:8. Of some who ate and drank damnation, 
1 Cor. 11 : 29. Of some who were experiencing damnation. 1 Tim 
5 : 12. Jude speaks of some who were ordained to experience the 
condemnation they were then in. Jude 1 : 4. And Peter speaks 
of some " whose damnation slumbered not." 2 Peter 2 : 3. 

Mark 16 : 16, has long been considered a standing proof of the 
doctrine of damnation in a future world. We will now close with 
an examination of this text, trusting that our remarks on it will 
make the Bible doctrine of damnation perfectly plain. This text 
reads thus : 

Mark 16 : 16, " He that believeth, and is baptized, shall be 
saved ; but he that believeth not shall be damned*'' 

The questions to be considered are : 1. What is it that we are 
required to believe, the belief of which, is necessary to salvation ? 
2. What is the nature of the salvation promised to the believer 
and where is it to be experienced ? 3. What is the nature of the 
damnation threatened to the unbeliever, and where is it to be expe- 
rienced, and how long ? 

1. What must we believe ? Ask the Calvinist, the Arminian 
25* 



294 DOCTMNE OP SALVATION AND DAMNATION. 

and the Universalist, what we must believe, and they will all tell 
you, and tell you very truly, too, and in the language of Scripture, 
" Believe on the Lord Jesus Christ, and thou shalt be saved." Ask 
them if our simply believing that there was such a person as Jesus 
Christ will be sufficient, and they will all tell you no. And they 
will assign as a reason for this, that a man may believe that there 
was such a person, and at the same time believe him to have been 
an impostor. So far, then, these three classes of Christians, embrac- 
ing all who profess the Christian name, are perfectly agreed. And 
if you ask, What then must we believe about Jesus Christ ? they will 
tell you that every man is required to believe that Jesus Christ is 
his Saviour. But if you push your inquiries a little further, and 
ask, as an individual, Is Jesus Christ my Saviour ? you have now 
arrived to a point on which the Calvinist will differ from the Armin- 
ian, the Arminian from the Calvinist, and the Universalist from 
both. If you put the question to the Calvinist, Is J esus my Sa- 
viour ? if he answers in consistency with his creed, he must tell 
you Yes, if you are one of the elect. Before you can believe that 
Jesus is your Saviour, then, you must believe something anterior to 
this, and that is, that you are one of the elect. But what evidence 
can be presented to the mind of the sinner which will enable him to 
believe that he is one of the elect ? No man but a Pharisee can 
possibly believe this. That man's organ of self-esteem must reach 
nigh unto heaven, who can believe that he is selected, out of the 
great mass of mankind, as one of God's chosen favorites. Hence, 
upon the principles of Calvinism, there are no grounds of belief. 
All belief which is worthy of the name, is regulated by evidence. 
But, in this case, no evidence can possibly be presented to the mind 
of any rational man, which will enable him to believe. Besides, if 
the individual is one of the elect, he will be saved whether he 
believes Christ is his Saviour or not ; and if he is not one of the 
elect, if he believes he is his Saviour, he believes a lie. Of course, 
in this case, his faith cannot save him. If he was reprobated to 
damnation before the foundation of the world, of course he will not 
be damned for not believing that Jesus is his Saviour. 

If you ask the Arminian, Is Jesus Christ my Saviour ? he must 
tell you No, not unless you believe that he is. Hence, he requires 
you to make truth as you go along. Jesus, he tells you, is not 
your Saviour now, but, by believing that he is, you can convert him 



DOCTRINE OF SALVATION AND DAMNATION. 



295 



into your Saviour. But if J esus is not your Saviour, why should 
you be required to believe that he is ? If he is not your Saviour, 
why should you be damned for believing that he is not ? . If he is 
not your Saviour, how can your believing that he is make him so? 
If he is your Saviour, and you believe he is not, you believe a lie. 
If he is not your Saviour, and you believe he is not, you believe the 
truth. According to this theory, then, we are required to believe 
that which is false, in order to be saved ; and, by believing that 
falsehood, we convert it into truth. Again, according to this the- 
ory. God saves us for believing a lie, and damns us for believing the 
truth. 

If you ask the Universalist what you must believe in order to be 
saved, he will tell you to believe the Gospel. In the verse imme- 
diately preceding the text, our Lord says to his disciples, " Go ye 
into all the world and preach the Gospel to every creature." Then 
follows the text, " He that believeth," &c. He that believeth what ? 
Evidently the Gospel, which the disciples were commissioned to 
preach to every creature. But he that truly believes in Jesus will 
of course believe his Gospel. Hence, the Universalist will tell you 
to believe in the Lord Jesus Christ, who is the propitiation "for 
the sins of the whole world ; " who " tasted death for every man 
and " who gave himself a ransom for all." He will tell you to 
believe in Jesus, who is the Saviour of the world ; and to believe 
in God, " who is the Saviour of all men, especially of those that 
believe." He will tell you to believe that Jesus Christ is your 
Saviour ; and to believe it, because it is true. 

2. What is the nature of the salvation promised to the believer ? 
We have already shown that it is a salvation from ignorance, dark- 
ness, unbelief and sin. Well, where is it to be experienced ? An- 
swer, in the place where, and at the time when, faith is exercised. 
This is abundantly proved in our remarks on salvation, and requires 
no further proof here. 

3. What is the nature of the damnation threatened to the unbe- 
liever ? It is a sense of conscious condemnation, to be involved in 
ignorance of God's character ; to be in the gall of bitterness, and in 
the bonds of iniquity ; to be involved in moral death, to be dead in 
trespasses and sins, and to be without hope and without God in the 
world. Well, where is this damnation to be experienced ? Like 
the salvation of the believer, the damnation of the unbeliever must 



298 



DOCTRINE OP SALVATION AND DAMNATION. 



be experienced in the place where, and at the time when, mankind 
are unbelievers. Again, how long must this damnation be experi- 
enced ? Answer, just as long as the unbelief continues, and no 
longer. Perhaps one-half or more of the believers in Christ now 
were once unbelievers. Paul himself was once a noted unbeliever, 
and while he was so he was damned. This is sufficiently evident 
from the feelings and disposition which he manifested. No man 
can possess the Pharisaic, bigoted and murderous disposition of Saul 
of Tarsus, without being damned. That man is sufficiently damned 
who can harbor such feelings in his bosom. While Paul was an 
unbeliever, therefore, he was damned ; but the moment he exercised 
faith in the Gospel, that moment his damnation ceased. Now, as 
we have shown that God's will is that all men shall be saved, and 
come unto the knowledge of the truth ; when that will is accom- 
plished, there will be no unbelievers among men, for all shall know 
God from the least unto the greatest. Unbelief, which is the cause 
of damnation, will be removed ; and damnation, which is the effect, 
will cease with the cause that produced it. Dr. Campbell says on 
this text, that the word damned " is not a just version of the Greek 
word. The term damned, with us (he says), relates solely to the 
doom which shall be pronounced upon the wicked at the last day. 
This cannot be affirmed, in truth, of the Greek katakri?io, which 
corresponds exactly to the English word condemn." To the same 
import is the testimony of Home, Cappe, and others. 



CHAPTER 

ON THE CASE 



XVIII. 

OE JUDAS. 



SECTION I. 



Those passages which show the case of Judas. 

Acts 1 : 16 — 20. Men and brethren, this scripture must needs hara 
been fulfilled, which the Holy Ghost, by the mouth of David, spake before 
concerning Judas, which was guide to them that took Jesus. For he was 
numbered with us, and hath obtained part of this ministry. Now this man 
purchased a field with the reward of iniquity; and, filling headlong, he 
Durst asunder in the midst, and all his bowels gushed out. And it was 
known unto all the dwellers at Jerusalem, insomuch as that field is called 
in their proper tongue Aceldama, that is to say, the field of blood. For it 
is written in the book of Psalms, Let his habitation be desolate, and let no 
man dwell therein ; and his bishopric let another take. 

Ps. 41 : 9. Yea, mine own familiar friend, in whom I trusted, which did 
eat of my bread, hath lifted up his heel against me. 

John 13 : 18. I speak not of you all ; I know whom I have chosen : but 
that the scripture may be fulfilled, he that eateth bread with me hath lifted 
up his heel against me. 

Matt. 26 : 21. The Son of Man goeth, as it is written of him; but woe 
unto that man by whom the Son of Man is betrayed ! it had been good for 
that man if he had not been born. 

Mark 14 : 21. The Son of Man indeed goeth, as it is written of him : 
but woe to that man by whom the Son of Man is betrayed ! good were it for 
that man if he had never been born. 

John 17 : 12. While I was with them in the world, I kept them in thy 
name : those that thou gavest me I have kept, and none of them is lost but 
the son of perdition ; that the Scripture might be fulfilled. 

Acts 1 : 2-5. That he may take part of this ministry and apostleship, 
from which Judas by transgression fell, that he might. go to his own place. 

John 6 : 70. Jesus answered them, Have not I chosen you twelve, and 
one of you is a devil ? 



29S 



ON THE CASE OF JUDAS. 



Matt. 26 : 14 — 16. Then one of the twelve, called Judas Iscariot, went 
unto the chief priests, and said unto them, what will ye give me, and I will 
deliver him unto you ? and they covenanted with him for thirty pieces of 
silver. And from that time he sought opportunity to betray him.. 

Verses 47 — 50. And while he yet spake, lo, Judas, one of the twelve, 
came, and with him a great multitude, with swords and staves, from the 
chief priests and elders of the people. Now he that betrayed him gave them 
a sign, saying, Whomsoever I shall kiss, that same is he; hold him fast. 
And forthwith he came to Jesus, -and said, Hail, Master; and kissed him. 
And Jesus said unto him, Friend, wherefore art thou come? Then came 
they and laid hands on Jesus, and took him. 

John 13:2. And supper being ended [the devil having now put into 
the heart of Judas Iscariot, Simon's son, to betray him]. 

Verses 26, 27. Jesus answered, He it is to whom I shall give a sop, when 
I have dipped it. And when he had dipped the sop, he gave it to Judas 
Iscariot, the son of Simon. And after the sop, Satan entered into him. 
Then said Jesus unto him, That thou doest, do quickly. 

Matt. 27 : 3 — 5. Then Judas, which had betrayed him, when he saw 
that he was condemned, repented himself, and brought again the thirty 
pieces of silver to the chief priests and elders, saying, I have sinned, in that 
I have betrayed the innocent blood. And they said, What is that to us ? 
see thou to that. And he cast down the pieces of. silver in the temple, and 
departed, and went and hanged himself. 



SECTION II.. 

Closing Remarks, and a Statement of Facts concerning Judas 

People who have been trained to a belief in the doctrine of end- 
less misery are in the habit of referring to the case of Judas to prove 
the truth of their doctrine. But we ask them candidly to consider, 
first, the object and end of Christ's mission on earth ; the object of 
which is universally acknowledged to be the salvation of man from 
sin and death. Could Christ have accomplished that end, without 
yielding up his life, in sacrifice, on the cross ? And could he have 
been delivered up and crucified, without the proper means to effect 
it ? Certainly not. And if God purposed to save man by the death 
of his Son, did he not also determine the means by which his death 
should be brought about ? See Acts 4 : 26—28. "The kings of 
the earth stood up, and the rulers were gathered together against the 
Lord and against his Christ. For of a truth, against thy holy child 
Jesus, whom thou hast anointed, both Herod and Pontius Pilate 
with the Gentiles, and the people of Israel, were gathered together 



ON THE CASE OF JUDAS. 



299 



for to do whatsoever thy hand and thy counsel determined before 
to be done." See also Acts 2 : 23. " Him [Christ) being delivered 
by the determinate counsel and foreknowledge of God, ye have taken, 
and by wicked hands have crucified and slain." From these facta 
we learn, that the whole process of the delivering up, the counsel, 
and death of Christ, were all previously determined by the hand and 
counsel of God. Can we, then, suppose that any part of it could 
have been subverted or set aside by man ? Or can we conclude that 
Judas must be endlessly miserable, for being instrumental in the 
accomplishment of that end, which God had designed ? Certainly 
not. Peter says, " Him being delivered by the determinate counsel 
and foreknowledge of God.' 1 Judas delivered him up to the counsel 
of the Jews; of course, the act which Judas performed was de- 
termined of God. Now, to suppose that Judas must be made misera- 
ble without end, miserable without the means of reforming from the 
error of his ways ; for that which must have been performed, or 
God's purposes baffled, and the world lost ! we think is darkening 
to the character of God, and degrading to his purposes. Could 
either of the disciples have viewed the purpose and plan of God, in 
saving the world, in its proper light; and ?> seeing no one to step for- 
ward as a means, he had volunteered his services as a means in that 
fearful tragedy, would he not rather have immortalized than de- 
graded his name ? But, as we have no probable evidence that the 
above was the case with Judas, we must suppose him to have been 
influenced by some other motive, which [equally effected the purpose 
of God, but] in. its nature and operations greatly tended to blacken 
and degrade his character. But as God overrules means to effect 
his own purposes, and eventually superintended the great and memor- 
able events with which Judas stood connected, does it not betray a 
weakness, and an unphilosophical mind in man, to say that God's 
purposes are so mystified, his plans so deranged, that he eventually 
must, yea will, eternally damn any of his creatures for the part they 
may have acted in the drama of life ? Does not God overrule all 
things for good ? And will he not overrule even that event, for 
the ultimate good of Judas ? Our Saviour, when upon the cross, 
prayed for the whole band of his murderers and offenders, saying, 
" Father, forgive them, for they know not what they do." Are not 
the prayers of our Saviour, all, eventually and effectually, answered ? 
Most certainly, if his own words be true. He says to his Father, 



soo 



ON THE CASE OF JUDAS. 



I thank thee that thou hast heard me : and I knew that thou hearest 
me always. John 11 : 42. But it is said Judas was " the son of 
perdition" [ill fortune\. Does this show that Judas is or will be 
eternally lost ? No. Judas was a man of loss and ill fortune- 
He was lost to the apostleship and ministry, in which he had pre- 
viously shared. He was considered a traitor, and abandoned by the 
church, and by the world. Son of perdition, is a Hebraism, signi- 
fying one that is lost, or a man of ill fortune. All this Judas 
effectually and sufficiently experienced in this world. Judas was 
also called a devil (diabolos); that is, an opposer or untrue. But 
will this eternally damn him ? Christ says to Peter, Matt. 16 : 23, 
" Get behind me, Satan : thou art an offence unto me," &c. Yet no 
one supposes that Peter is forever lost. But it is said, Matt. 26 : 24, 
" it had been good for that man if he had not been born." These 
words are not strictly and literally to be interpreted, as they were a 
proverbial form of speech among the Jews ; and every one ought to 
know that proverbs are not to be literally taken. Dr. Clarke shows 
the above to be correct. At the end of chap. 1, in Acts, he also 
says, " The utmost that can be said of the case of Judas is this : he 
committed a heinous act of sin and ingratitude, but he repented and 
did what he could to undo his wicked act ; he had committed the 
sin that involves the death of the body ; but who can say (if mercy 
was offered to Christ's murderers, . . . ) that the same mercy could 
not be extended to wretched Judas ? " He further states that the 
chief priests were actually more guilty than Judas ; and if mercy 
could have been extended to them (which the Dr. admits was), then 
Judas did not die out of its reach. " And I contend further " (says 
the Dr.), " that there is no positive evidence of the final damnation 
of J udas in the sacred text." See Paige's Selections. J eremiah 
cursed the day in which he was born. He says, " Cursed be the day 
wherein I was born : let not the day wherein my mother bare me 
be blessed," &c. See Jer. 20 : 14 — 18. Pious Job also says, " Let 
the day perish wherein I was born, and the night in which it was 
said, there is a man child conceived. Let that day be darkness ; 
let not the light shine upon it," &c. See Job 3 : 1 — 12. Now, no 
one will contend that righteous Jeremiah, or pious Job, have gone 
to an endless hell ; yet they curse the day of their birth, and contend 
that it would have been good had they not been born. But it is 
said, Judas " hanged himself," Matt. 27 : 5, " And he cast down 



ON THE CASE OF JUDAS. 301 

the pieces of silver in the temple and departed, and went and hanged 
himself." This expression appears to contradict what is said in 
Acts 1:18, " Now this man [Judas] purchased a field with the re- 
ward of iniquity ; and, falling headlong, he burst asunder in the 
midst, and all his bowels gushed out." This account of his end is 
evidently correct. There is no evidence that Judas hung himself, 
or that he took his own life in any way. The difficulty is with the 
expression, "hanged himself," in Matthew. The Greek word 
apegxato, rendered " hanged himself," has not of necessity that sig- 
nification. It appears to have the following meaning : he [JudasJ 
went out, being suffocated, or strangled with grief. Campbell 
renders it " strangled himself ;" and says " it may be rendered, ivas 
suffocated." Wakefield's version is, " was choked with anguish.'' 1 
Clarke says, " it may be rendered, was strangled." This harmonizes 
the two passages, and removes the apparent difficulty. J udas was 
evidently mortified and grieved to excess. In verses 3, 4, it is said, 
that " when he saw that he [Christ] was condemned, he repented 
himself, and brought again the thirty pieces of silver to the chief 
priests and elders, saying, I have sinned, in that I have betrayed the 
innocent blood. And they said, What is that to us ? see thou to 
that." Upon hearing this answer, Judas cast down the pieces of 
silver and went out, not only repenting, but with such highly-grieved, 
mortified, and wounded feelings, that he was completely suffocated 
and choked with grief, to that degree, that he actually fell headlong, 
bursting asunder, and thus expiring in a moment of grief, repentance, 
and agony. What more pitiable could his condition have been ? 
and what stronger evidence of sorrow and compunction could have 
been manifested ? and he, who feels to pursue and follow him, even 
into eternity, and further torment him there, must be destitute of all 
sympathy, and even humanity itself. The motive of Judas in be- 
traying, or delivering up Christ to the Jews, could not have been for 
the purpose of having him crucified. Judas knew that his Master 
possessed the power of delivering himself from his enemies, and this 
he had often seen him perform ; but he might have felt somewhat 
avaricious, and designed the money for his own individual use, but 
more probably (as he was their treasurer, carried the bag, &c.) that 
he designed it for the use of the fraternity, or the benefit of the 
church. But when he saw the result, he was disappointed ; he saw 
that he had misjudged, and was chagrined, mortified, grieved, and 
26 



802 



ON THE CASE OF JUDAS. 



repentant. What more could he have done, on learning his ows 
frailty and misdoings ? 

But is is said by the unreflecting, that Judas has gone to an end- 
less hell, because of the expression in Acts 1 : 25, " that he might 
go to his own place." Admitting this phrase to allude to Judas, 
and what does it prove ? Certainly, not that he has gone to an end- 
less hell ; for no such place is defined or taught in the Bible. And 
if it were, it was not pointed to as the place of Judas ;" for " his own 
place " could signify no more than to his former state or condition ; 
or, if applied to his death, could imply no more than that he had 
gone to the state of the dead in general ; independently of either 
rewards or punishments ; as is evidently taught in Eccl. 3 : 20, 
"All go unto one place; all are of the dust, and all turn to dust 
again." 

But it is thought by some of the best Partialist writers, that the 
expression, " his own place," does not allude to Judas at all ; but to 
Matthias. Dr. Hammond, Priestly, and others, are of that opinion. 
Dr. Clarke says, " Should the 25th verse be urged against this pos- 
sibility (i. e., of the salvation of Judas), because it is there said that 
Judas fell from his ministry and apostleship, that he might go to 
his own place, and that this place is hell, I answer (1), it remains 
to be proved that this place means hell ; and (2), it is not clear that 
the words are spoken of J udas at all, but of Matthias ; his*own place 
meaning that vacancy in the apostolate to which he was then elected." 
Paige's Selections. 

The Apostles appeared to be anxious to fill the vacancy, in the 
loss of Judas. They made choice of two, Justus and Matthias. 
They then prayed — (not that the Lord would damn Judas — but) 
that the Lord would show them which of the two should succeed in 
filling the vacancy ; that he (the chosen one) might go to his own 
place. All the arguments which are brought forward to prove the 
endless torment of Judas do utterly fail. We might as well, in 
reality, undertake to prove the endless ruin of any other man, as 
that of Judas. Hundreds have been more wicked than J udas, of 
whom it is believed that they are now in heaven. Judas was 
wicked, and, like every other sinner, suffered in proportion to the 
nature and demerit of his crime. 

In the last place, let us consider, briefly, the more favorable part 
jf his history. Judas was one of the twelve apostles; and. in corn- 



ON THE CASE OF JUDAS. 



S03 



mon with all the other apostles, he received the power of working 
miracles, as evidence of his divine appointment to the apostleship. 
We have no reason to doubt his zeal, or distrust his faithfulness and 
assiduity, at least until the time of the betrayal. Long before Judas 
had transgressed, and before any other than J udas was known as 
filling his place, Christ, in answer to Peter, said, " Verily I say unto 
you, that ye which have followed me, in the regeneration, when the 
Son of man shall sit on the throne of his glory, ye also shall sit upon 
twelve thrones, judging the twelve tribes of Israel," Matt. 19 : 28. 
Christ must here have alluded to the twelve, of which Judas was 
one, and who also had followed Christ in the regeneration, and was 
to sit upon one of the twelve thrones. The following facts may now 
be stated. 1st. Judas was actually one of the twelve apostles, and 
chosen as such, by Christ himself. 2d. That for a long time, at 
least, he was as true to his trust, and acted his part in as good faith, 
as did any other apostle. 3d. That the part he took in the betray- 
ing of Christ was the part for which God had raised him up, and 
that which was predetermined by the counsel of Heaven. 4th. That 
notwithstanding he was a sinner, yet, that no man ever left the world 
manifesting greater sorrow for sin, more compunction of heart, 
deeper contrition, or more regret for offences, than did Judas. 
5th. That there is no shade of evidence that Judas will be eternally 
miserable. 6th. That, in common with all transgressors, he suf- 
fered in this world the just demerit of all his crimes. 7th. That the 
last account of him is, he had gone the way of all the earth — he 
was dead : and if any one can give a further or better account of 
him, we will kindly receive it. 



CHAPTER XIX. 
BLASPHEMY AGAINST THE HOLY GHOST 



SECTION I. 

Those passages wherein the expression, Blasphemy against the Holy 
Ghost, occurs. 

Matt. 12 : 31, 32. "Wherefore I say unto you, all manner of sin and 
Masphemy shall be forgiven unto men : but the blasphemy against the 
Holy Ghost shall not be forgiven unto men. And whosoever speaketh a 
word against the' Son of Man, it shall be. forgiven him: but whosoever 
speaketh against the Holy Ghost, it shall not be forgiven him, neither in 
this world [aioni] , neither in the world [or age] to come. 

Mark 3 : 28 — 30. Verily I say unto you, all sins shall be forgiven unto 
the sons of men, and blasphemies wherewith soever they shall blaspheme 
but he that shall blaspheme against the Holy Ghost hath never forgive, 
ness, but is in danger of eternal damnation [aioniou kriseos] ; because 
they said, he hath an unclean spirit. 



SECTION II. 

Remarks on the Blasphemy against the Holy Ghost. 

The subject of the " blasphemy against the Holy Ghost " is often 
brought as an insurmountable objection to the doctrine of universal 
holiness and happiness. In the first place, we will inquire, upon 
the admission that the above texts teach the doctrine of endless 
misery, how many can possibly be exposed to that state ? 

Christ, in the first place, positively affirms that " all manner of 
pin and blasphemy shall be forgiven unto men." " Verily I say 



BLASPHEMY AGAINST THE HOLY GHOST. 305 

unto you, all sins shall be forgiven unto the sons of men, and blas- 
phemies wherewith soever they shall blaspheme :" or, whosoever 
speaketh a word against the Son of man, it shall be forgiven him. 
See those passages in the preceding Section. Now it is positively 
declared by him who cannot lie, that all manner of sins and blas- 
phemies, wherewith soever the sons of men shall blaspheme, shall be 
forgiven them : but whosoever speaketh or blasphemeth against the 
Holy Ghost, it shall not be forgiven him, neither in this world, nor 
in the world to come. Among all the sins and blasphemies ever 
perpetrated on earth, or any which may be committed in all coming 
time, there is but one solitary exception ; viz., the sin against the 
Holy Ghost. Reader, how many suppose you ever committed this 
sin ? When this question is settled, we have data from which to 
determine how many will eventually suffer endless misery. What 
shall we do with all the wicked rebels, from Cain down to the period 
of our Saviour ?. For the Holy Ghost was not presented, either for 
man to receive or reject, until the day of miracles by Christ. And 
what shall we do with all the wicked unbelievers, drunkards, mur- 
derers and revilers, from Christ's day down to the present period ? 
And how shall we dispose of all the blasphemous infidels and athe- 
ists, from the beginning of the world until now ? For all manner 
of sins and blasphemies shall be forgiven unto men, with one ex- 
ception. Upon the premises we have admitted the only result is 
this : none ever were, or ever can be, sent to hell, save those very 
few of the Jews who stood by, saw Christ work miracles and accused 
him of doing the same by the power of Beelzebub, the prince of 
devils. It is not possible to involve any others, for all, excepting 
those, " shall be forgiven." In Mark 3 : 22, it is said, " And the 
Scribes which came down from Jerusalem said, He hath Beelzebub, 
and by the prince of devils casteth he out devils." The sole found- 
ation and only reason why our Saviour made the expression, " he 
that blasphemeth against the Holy Ghost hath never forgiveness," 
is based in this verse and in the expression, " by the prince of 
devils casteth he out devils." As evidence of this, observe the 
30th verse ; after having stated the result of their expression (which 
was sin against the Holy Ghost), he adds, "Because they said, He 
hath an unclean spirit." This solves the problem why the expres- 
sion, "sin against the Holy Ghost," was made at all ; and neces- 
sarily confines that sin to the very few who had the privilege of 
26* 



306 



BLASPHEMY AGAINST THE HOLY GHOST. 



seeing him perform those miracles by the power of God, and at the 
same time attributed it to the power of Beelzebub, the prince of 
devils. This is the only conclusion to which we possibly can arrive. 
Hence, upon the admission of the common opinion of this subject, it 
proves too much for those who adopt it. It would reduce their hell 
to a mere speck, and its inmates to a simple unit. It would also 
overstock heaven with millions on millions of those which they sup- 
pose to be only ill and hell deserving. 

In Mark it is said of him that blasphemeth against the Holy 
Ghost, that he " hath never forgiveness, but is in danger of eternal 
damnation." Now, there is no language here expressed that 
alludes to eternity. It is simply signified, that such an one would 
not be likely to receive forgiveness or amendment in that age ; con- 
sequently would be in danger of the judgment or condemnation 
coming upon them. They actually were in danger of {aioniou 
kriseos) the judgment of that age, which was certain to overtake 
all the hardened, heedless and disobedient. 

Matthew says that such an one shall not be forgiven in this world 
(aioni) or in that to come. Pearce, on this subject, says, " Neither 
in this world, &c. Rather, neither in this age nor in the age to 
come ; that is, neither in this age when the law of Moses subsists, 
nor in that also when the kingdom of heaven, which is at hand, 
shall succeed to it. This is a strong way of expressing how diffi- 
cult a thing it was for such a sinner to obtain pardon. . . . Christ 
does not say to him that blasphemeth and repenteth, but to him 
that blasphemeth ; and, therefore, he means to him that continueth 
in his blasphemy, for with God there is no sin that is unpardona- 
ble." Wakefield says, " age ; aioni ; that is, the Jewish dispen- 
sation, which was then in being, nor the Christian, which was 
going to be established." Clarke says, 64 Neither in this world, &c. 
Though I follow the common translation, yet I am fully satisfied 
the meaning of the word is, neither in this dispensation, viz., 
the Jewish, nor in that which is to come, viz., the Christian." 
The Dr. also says, under the same head, that " when our Lord 
says that such a sin hath no forgiveness, he is to be understood that 
the body shall be destroyed, as under the Jewish dispensation ; 
while mercy may be extended to the soul." He also adds, " The 
punishment of presumptuous sins under the Jewish law, to which 
our Lord evidently alludes, certainly did not extend to the damna- 



BLASPHEMY AGAINST THE HOLY GHOST. 



307 



tion of tht soul, though the body was destined ; therefore, I think 
that though there was no such forgiveness to be extended to this 
crime as to absolve the man from the punishment of temporal death, 
yet, on repentance, mercy might be extended to the soul, and every 
sin may be repented of under the Gospel dispensation." Com. in 
loc. See Paige's Selections. 

The foregoing quotations are sufficient to show that Partialist 
commentators themselves, do not suppose that the sin against the 
Holy Ghost is unpardonable ; or, that the doctrine of endless misery 
is taught thereby. The fact is this, their blasphemy was a slander- 
ous reproach against Christ and the power by which he cast out 
demons (cured diseased) : and the nature of this crime was so ma- 
lignant, that justly they deserved . strict condemnation, either 
under the administration of that age or that to come, the Gospel. 
Such was the turpitude of their hearts, that they were actually in 
danger of remaining unmoved, and consequently of suffering the 
common calamity of their age and nation, as a just retribution of 
their slanderous and malignant conduct. No intimations are here 
or anywhere else given, that God will eternally cast off or damn 
any one. Neither is there such a sentence as " the finally impeni- 
tent" in all the word of God. 



CHAPTER XX. 



PRINCIPAL ARGUMENTS IN FAVOR, OF 
UNIVERSALIS!, ETC. 



A brief Statement of the Principal Arguments in favor of Universalis™ ; 
also, Objections to those Arguments, and Replies to those Objections. 

We shall only state these arguments, objections, &c, in brief, 
and leave the reader to carry out the reasoning. We argue the 
truth of the doctrine of universal salvation from, — 

1. The nature, character and attributes of God. The nature 
sf God is Love. This love is infinite in degree, unlimited in extent, 
and endless in duratian. It therefore extends to every sentient 
being that ever did, does now, or ever will, exist in the universe. 
In character, God is kind, good, benevolent, merciful and just. 
God's attributes are omnipotence, omniscience, omnipresence, infi- 
nite wisdom, holiness, justice, mercy and truth. Every quality, 
characteristic and attribute of God, is under the supreme control 
and direction of goodness or love. God is the primary cause of all 
things. He is, therefore, the author of man's existence ; and, con- 
sequently, his Creator. God never acts without a design. He 
must, therefore, have had some design in creating man. God is 
impartial. He has, therefore, the same design in creating all men, 
that he had in creating the first man. God is good ; and no good 
being can act with a bad design. The design which he had in 
creating man, and the design which he has in creating all men, must 
therefore be good. To create beings for misery, would be to create 



ARGUMENTS IN FAVOR OF UNIVERSALIS!*!. 



309 



them with a bad design. To create beings for happiness, would be 
to create them with a good design. Therefore, God created man 
for happiness ; and the existence which he conferred upon him, he 
designed to be, on the whole, a blessing and not a curse. 

Objection. — " This reasoning is a priori, and a priori reasoning 
on this subject is inadmissible ; inasmuch, as by a regular process 
of a priori reasoning from the nature and character of God, we 
should come to the conclusion that God would have excluded all 
evil from the universe. But this he has not done ; therefore, a 
priori reasoning from the attributes of God is inconclusive, and 
extremely fallacious." 

Answer. — It is not true that a course of a priori reasoning 
from the attributes of God would lead us to the conclusion that he 
would have excluded all evil from the universe. Let us see. God 
is the only infinite being in the universe. Only one infinite being 
can exist in the universe. God is the only standard of absolute 
perfection in the universe. God cannot create a being equal to 
himself. If, therefore, he creates beings at all, he must create 
them inferior to himself. Well, just in proportion as they are 
inferior to himself, just in that proportion they must fall short of 
perfection ; and just' in proportion as they fall short of perfection, 
just in that proportion they must partake of imperfection. Imper- 
fection is an evil ; and, as imperfection exists necessarily, hence 
God could not exclude all evil from the universe. 

To this it may be replied, that " according to this reasoning, evil 
exists necessarily, and if the present existence of evil can be recon- 
ciled with the divine benevolence, the endless existence of evil can 
be as well and as easily reconciled with that benevolence." An- 
swer : — The evil of imperfection undoubtedly exists necessarily, 
but it by no means follows that all evil exists necessarily. This 
subject has been involved in a great deal of obscurity and confusion, 
in consequence of the habit which philosophers and divines have 
fallen into, of classing all evils under one general head. Now, the 
fact is, that there are three different kinds of evils in the world. 
1. Those which exist necessarily. 2. Those which exist by per- 
mission or appointment of God, for wise and benevolent purposes, 
3. Those which may be said to be of our own procuring. Those of 
the first class must exist to a greater or less extent, as long as 
created beings are in existence, though they may constantly be 



310 



ARGUMENTS IN FA YOB, OF TJNIVERSALISM. 



growing less and less. For instance, man can never be as powerful 
as God ; he can never be as wise as God, nor can he ever be as 
good as God. Yet, he may be, throughout the ceaseless ages of 
eternity, constantly approximating towards the perfections of God ; 
but, after all, he will never attain to the point of absolute perfec- 
tion. Those evils which exist by permission or appointment of God 
for wise and benevolent purposes, will of course be removed when 
the benevolent object of their existence is attained. Those which 
are of our own procuring will grow less and less as mankind pro- 
gress in knowledge, wisdom and virtue. To suppose that any evils 
which are under God's control exist as an end (which they must, if 
they exist endlessly), is to impeach the goodness and benevolence 
of God. To suppose that those evils exist as a means of accom- 
plishing more good than could otherwise be brought about (which is 
undoubtedly true), is to suppose that they are limited and finite ; 
and that they will eventually terminate in the good, to accomplish 
which, they exist. But it will be said, " God has been just as good 
in all time past as he is now, and he is just as good now as he ever 
will be ; and as he has in time past, and does now permit evil to 
exist, therefore, we have no proof but that such will always con- 
tinue to be the case." Answer : — If we admit this reasoning to 
be correct, we have only to carry it out, and we overthrow the 
brightest hopes of all professing Christians. For instance, Chris- 
tians hope to be eventually delivered from the power and dominion 
of sin ; but, as they are subject to sin now, therefore they always 
will be. Christians hope to be delivered from the bondage of cor- 
ruption, into the glorious liberty of the children of God ; but, as 
they are subject to the bondage of corruption now, therefore they 
always will be. Christians hope to be placed, eventually, beyond 
the reach of death ; but, as they are subject to death now, therefore 
they always will be. Christians hope to be placed beyond the reach 
of pain, sickness and sorrow ; but, as they are subject to these evils 
now, therefore they always will be. If the present existence of 
sin, sorrow, sickness and pain, can be reconciled with the divine 
benevolence, then, according to the mode of reasoning adopted by 
the objector, the endless existence of these evils can as well and as 
easily be reconciled with that benevolence. And, if the present 
existence of any evil which is under God's control proves that evil 
will exist endlessly, then the same argument will prove the endlesir 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



311 



existence of all evils which have ever been seen, felt or experienced, 
by man. In that case, what becomes of the hopes and -expectations 
of all benevolent and good men ? Again, this reasoning comes in 
contact with the plain declarations of the Bible. Sin is an evil, 
and it exists now ; but the Bible instructs us to " behold the Lamb 
of God which taketh aivay the sin of the world." It assures us 
that Christ will " finish the transgression and make an end of sin." 
Death is an evil, and it reigns triumphant over man now ; but th(, 
Bible declares that " death shall be swallowed up in victory ;" and 
that " the last enemy, death, shall be destroyed." Sorrow, sickness 
and pain, are evils, and they are experienced in a greater or less 
degree by all now ; but the Bible affirms that the period will arrive 
when " there shall be no more death, neither sorrow nor crying, 
neither shall there be any more pain." Man is a strange com- 
pound of good and evil, and who can doubt that God designed his 
present existence to be a mixed state of good and evil, pleasure and 
pain, happiness and misery ? He who doubts this must doubt the 
evidence of his own senses. If God did not design this, one thing 
is certain, he has been most wofully disappointed. In view of the 
above considerations, it evidently appears that man is a progressive 
being ; that the present is only the incipient stage of his existence, 
and that he is destined to rise higher and higher in the scale of 
intellectual and moral improvement, and approximate nearer and 
nearer to the perfections of his Creator. 

2. We argue the truth of Universalism from the nature of man. 
Man is a physical , intellectual and moral being. He respects virtue, 
whether he practises it or not. He instinctively loves happiness and 
dreads misery. He is a progressive being, and is susceptible of very 
great cultivation, refinement and improvement. This being the 
nature of man, the period must eventually arrive when he will have 
learned, by his own experience, what course of conduct his own in- 
terest dictates to him to pursue ; and, from his love of happiness and 
dread of misery, he will practise virtue on the one hand, and avoid 
the practice of vice on the other. Besides, sin in man has its origin 
in the flesh, or in his animal nature, and this animal nature is 
destined to be destroyed. Nothing but the spiritual nature of 
man can survive the tomb. Hence, in a future state of existence 
he will be free from those passions, appetites and desires, which 



312 



ARGUMENTS IN FAVOR OP UNIVERSALIS!!. 



in this world lead him astray and entice him from the path of 
virtue. 

3. From the nature of sin and misery. Sin and misery are 
inseparably connected. Sin is a cause, and misery the effect. Sin 
being an act of a finite being, is, therefore, finite and limited. Of 
course, the effect must be limited also. Sin tends to misery, and 
misery to the death of the miserable. Therefore, sin and misery, 
instead of possessing a self-perpetuating power, carry with them the 
seeds of their own dissolution. Hence, sin and misery must event- 
ually be brought to an end. 

4. From the nature of holiness and happiness. These also are 
inseparably connected. And both are qualities of the Deity ; hence, 
they possess a self-perpetuating power, and are, therefore, ever- 
tnduring in their nature. 

5. From the nature and object of punishment. Punishment 
signifies correction. And correction signifies to reform and make 
better. It is prospective, and not retrospective. It is not revenge. 
It is not cruelty. It is not vindictive, but parental ; and the fact 
of its being inflicted is a proof of the goodness of the Being who 
inflicts it, rather than an objection against it. 

6. From the direct and positive . teachings of the Bible. Our 
arguments from the Bible will be arranged under distinct heads. 

1st. The doctrine of Universalism is based on the promises of 
God. Gen. 3 : 15, " I will put enmity between thee and the 
woman, and between thy seed and her seed ; it shall bruise thy 
head, and thou shalt bruise his heel." This language was addressed 
to the serpent, and this serpent is evidently an emblematic repre- 
sentation of the lusts, passions and desires of mankind. The seed 
of the serpent is sin. James 1 : 15, " Every man is tempted when 
he is drawn away of his own lust, and enticed. Then when lust 
hath conceived, it bringeth forth sin." James 4: 1, "From 
whence come wars and fighting, among you ? come they not hence, 
even of your own lusts that war in your members ? " A bruise 
upon the heel of man is not mortal, but a bruise upon the head of 
the serpent produces death. This text, then, plainly teaches that 
although man will receive an injury from the influence of his pas- 
sions, appetites and desires, yet the seed of the woman will heal the 
wound, and destroy the cause which inflicted it. It is acknowledged 
that by the " seed of the woman," here, is meant Jesus Christ. 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



313 



Well, Christ is to destroy the serpent or devil and all his works. 
1 John 3 : 8, " For this purpose the Son of man was manifested, 
that he might destroy the works of the devil." Iieb. 2 : 14, 15, 
" Forasmuch then as the children are partakers of flesh and blood, 
he [Christ] also himself likewise took part of the same ; that through 
death he might destroy him that had the power of death, that is, the 
devil." Who or what has the power of death ? Answer : James 
1 : 15, " Sin when it is finished bringeth forth death." 

God promised to Abraham that he would bless all mankind in his 
Beed. Gen. 12 : 3, " And in thee shall all families of the earth be 
blessed." G-en. 22 : 18, " And in thy seed shall all the nations of 
the earth be blessed." This promise was renewed to Isaac and 
Jacob, Gen. 26 : 4, and 28 : 14. 

Objection 1. — " These promises are on conditions ; and, unless 
these conditions are complied with on the part of the creature, the 
promised blessing will not be conferred." 

Answer. — No conditions are either expressed or implied in these 
promises. If there were any conditions about it, God knew it ; and 
he would not have promised in this unconditional manner, unless he 
had foreseen that all the conditions on which hung suspended the 
fulfilment of the promises would be complied with on the part of all 
who are included in the promise. 

Objection 2. — " These promises relate only to temporal bless- 
ings, to be conferred on mankind in this life." 

Answer. — Thousands and millions of the human family have 
lived and died without ever knowing that such a person as Jesus 
Christ (who is the seed spoken of in these promises) ever existed ; 
and, consequently, without ever receiving any blessing through him 
whatever. Now, to suppose that these promises relate to temporal 
blessings, is to suppose that God has made promises which he has 
never fulfilled, and never can fulfil. Besides, Peter understood 
those promises to relate to spiritual blessings, even to the salvation 
of men from sin. When addressing the murderers of Jesus Christ, 
he says, Acts 3 : 25, 26, " Ye are the children of the prophets, 
and of the covenant which God made with our fathers, saying unto 
Abraham, And in thy seed shall all the kindreds of the earth be 
blest. Unto you first, God, having raised up his Son Jesus, sent 
him to bless you, in turning away every one of you from his 
iniquities." Again, these promises are expressly said to constitute 
27 



314 



ARGUMENTS IN FAVOR OP UNI VERS ALISM. 



the Gospel. Gal. 3 : 8, " And the scripture, foreseeing that God 
would justify the heathen through faith, preached before the gospel 
unto Abraham, saying, In thee shall all nations he blessed." If 
these promises constitute the Gospel, of course they must relate to 
the spiritual blessings to be conferred on all mankind. 

. Objection 3. — " These promises are to all the families of the 
earth. If, therefore, only one out of every family is saved and all 
the rest are lost, it will be a fulfilment of the promise." 

Answer. — Peter understood by the phrase, "all families," all 
mankind. Acts 3 : 25, " And in thy seed shall all the kindreds 
of the earth be blessed." Point us to an individual who is not 
related to any nation, tribe, kindred, tongue or people, and we will 
admit that he is not included in this promise. But, as there never 
was nor never can be any such person, hence every individual of the 
human race is included in this promise. 

Objection 4. — " The unbelief of some men is so great, that these 
promises to them can never be fulfilled." 

Answer. — The unbelief of man cannot overthrow the faith of 
God, nor convert truth into falsehood. Rom. 3 : 3, 4, " For what 
if some did not believe ? shall their unbelief make the faith of God 
without effect ? God eorbid : yea, let God be true, but every 
man a liar." 

Objection 5. — "The penalty of God's law is endless misery ; 
and, as this .penalty will be inflicted on those who do not repent in 
this life, and as thousands live and die unrepentant, hence these 
promises to them can never be fulfilled." 

Answer. — God has never annexed the penalty of endless misery 
to any law which he has given to man. Besides, there is no law 
of God, no penalty annexed to any law of his, nor any punishment 
ever threatened by Jehovah, which will prevent the fulfilment of 
these promises. Gal. 3 : 15 — 17, " Brethren, I speak after the 
manner of men ; though it be but a marts covenant, yet if it be 
confirmed, no man disannulleth, or addeth thereto. Now to Abra- 
ham and his seed were the promises made. He saith not, and to 
seeds, as of many ; but as of one, and to thy seed, which is Christ. 
And this I say, that" the covenant that was confirmed before of 
God in Christ, the law, which was four hundred and thirty years 
after, cannot disannul, that it should make the promise of none 
effect" See also Gal. 3 : 21, " Is the law then against the 



ARGUMENTS IN FAVOR OF UNI VERSA LISM. 



315 



promises of God ? God forbid." That there is an absolute cer* 
tainty of the fulfilment of these promises, is further evident from 
Paul's testimony in 2 Cor. 1 : 18 — 20, " But as God is true, our 
word toward you was not yea and nay. For the Son of God, J esus 
Christ, who was preached among you by us, even by me, and Syl 
vanus, and Timotheus, was not yea and nay, but in him was yea. 
For all the promises of God in him are yea, and in him Amen, 
unto the glory of God by us." No language can more clearly ex- 
press the fact, that in relation to these promises, as well as all other 
promises of God, there are no buts, nor ifs, nor ands, nor conditions, 
about it ; but, on the contrary, they are yea and Amen ; and are, 
therefore, absolutely certain and sure of being fulfilled. 

2d. This doctrine is founded on the immutable oath of Jehovah. 
God has pledged himself by his oath to fulfil his promises. Gen. 22 : 
16 — 18, " By myself have I sworn, saith the Lord, that in blessing 
I will bless thee, and in thy seed shall all the nations of the earth 
be blessed." Isa. 45 : 22 — 24, " Look unto me and be ye saved, 
all the ends of the earth ; for I am God, and there is none else. I 
have sworn by myself, the word has gone out of my mouth in 
righteousness, and shall not return, that unto me every knee shall 
bow, every tongue shall swear. Surely shall say, in the Lord have 
I righteousness and strength : even to him shall men come ; and all 
that are incensed against him shall be ashamed." Heb. 6 : 16 — 19, 
" For men verily swear by the greater : and an oath for confirmation 
is to them an end of all strife. Wherein God, willing more abun- 
dantly to show unto the heirs of promise the immutability of his 
counsel, confirmed it with an oath ; that by two immutable 
things, in which it was impossible for God to lie, we might have a 
strong consolation, who have fled for refuge to lay hold upon the 
hope set before us : which hope we have as an anchor of the soul, 
both sure and steadfast, and which entereth into that within the vail." 

Objection 1. — " The quotation from Isaiah proves that some of 
those who will bow the knee to God shall be made ashamed, and the 
idea of shame is inconsistent with the idea of salvation.' 

Answer. — Are not those who are converted to the Gospel, and 
who are reformed by its influence, ashamed of their former course of 
conduct ? and if they have ever been incensed against God, are they 
not ashamed of it, when they come to understand his character ? 
Most certainly they are. But, surely, this is no bar to their salva- 



316 



ARGUMENTS IN FAVOR OF UNIVERSALIS}!. 



tion. The fact is, to bring the sinner to a sense of shame, is an 
important step towards his reformation and salvation. That tlis 
shame here spoken of, which will be experienced by those who havs 
been incensed against God, will be no bar to their salvation, may be 
seen by consulting Ezek. 16 : 62, 63, " And I will establish my 
covenant with thee (the Jews) ; and thou shalt know that I am the 
Lord ; that thou may est remember, and be confounded, and never 
open thy mouth any more because of thy shame, when I am pacified 
toward thee for all that thou hast done." 

Objection 2. — " The quotation from Hebrews shows that the 
' immutability of God's counsel ' was made known only to the 
' heirs of promise.'' " 

Answer. — We have shown that all the nations, families, and 
kindreds of the earth, are heirs of the promise. And the immuta- 
bility of God's counsel, or the certainty of the fulfilment of these 
promises, has been made known to ail the heirs who have believed 
in them, is made known to all who do now believe in them, and will 
he made known to all who ever will believe in them. The believer 
in these promises looks forward in prospect to the time when they 
will be fulfilled to all the heirs, and this faith imparts to him a hope, 
which is as an anchor of the soul, both sure 'and steadfast. If 
there are any who do not believe these promises, we have shown that 
their unbelief cannot make the faith of God without effect. The 
quotation from Isaiah proves, not only that every knee shall be 
brought to bow to God, but that every tongue shall swear, saying, 
Surely, in the Lord have I righteousness and strength. Now, if 
there are any who will never have righteousness and strength in 
Jehovah, then, if God compels them to swear that they have, he will 
compel them to swear to that which is false. 

3d. This doctrine is based on the determinate will of God. It 
is God's will that all men shall be saved. 1 Tim. 2 : 1 — 6, " I ex- 
hort, therefore, that, first of all, supplications, prayers, intercessions, 
and giving of thanks, be made for all men ; for kings, and for all in 
authority ; that we may lead a quiet and peaceable life in all godli- 
ness and honesty. For this is good and acceptable in the sight of 
God our Saviour ; who will have all men to be saved, and to come 
unto the knowledge of the truth. For there is one God, and one 
mediator between God and men, the man Christ J esus ; who gava 
himself a ransom for all, to be testified in due time." 



ARGUMENTS IN FAVOR OF UNIVERSALIS!!. 



317 



Objection 1. — " The word will here expresses only God's wil- 
lingness to have all men saved, and not his determination that they 
shall be." 

Answer. — 1. The text does not say that " God is willing to 
have all men saved," but " God will have all men to be saved." 
2. That the word will here expresses a will of purpose or determina- 
tion, is evident from its Scripture usage. In Matt. 8: 3, Jesus 
says to the leper, "I ivill ; be thou clean. And immediately his 
leprosy was cleansed.'''' John 5: 21, "For as the Father raiseth 
up the dead, and quickeneth them, even so the Sen quickeneth whom 
he will.'''' John 6 : 37, " And him that cometh to me I ivill in no 
wise cast out." Rom. 9 : 18, " Therefore hath he mercy on whom 
he will have mercy, and whom he will he hardeneth." Eph. 1 : 
9, 10, " Having made known unto us the mystery of his will, ac- 
cording to his good pleasure, which he hath purposed in himself." 
Eph. 1 : 11, " Who worketh all things after the counsel of his own 
wilW See also John 6 : 38—40. 

Objection 2. — "Although God may will the salvation of all men, 
yet his will may be defeated, as it was in the case of the Jews ; of 
whom it was said, Matt. 23 : 37, " 0 Jerusalem, Jerusalem, thou 
that killest the prophets, and stonest them which are sent unto thee, 
how often would I have gathered thy children together, even as a 
hen gathereth her chickens under her wings, and ye would not" 

Answer. — 1. To say " I would" and to say " I will", are two- 
very different things. The former expresses only a willingness, but 
the latter a positive will of determination. 2. The passage in Mat- 
thew only expresses the willingness of Christ ; but the passage in 
1 Timothy expresses the will of God. Christ came down from 
heaven " not to do his own will, but the will of him. that sent him" 
John 6 : 38. Christ was willing that the cup of suffering might 
pass from him ; nevertheless, he says " not my will, but thine, 0 God, 
be done." Matt. 26 : 39. 3. That the will of God, respecting the 
final destiny of his creatures, can never change, nor be defeated, 
may be seen from the following scriptures. James 1 : 17, " With 
God is no variableness, neither shadow of turning" Job 23 : 13, 
"He is in one mind, and none can turn him." Prov. 19 : 21, 
" There are many devices in a man's heart : nevertheless, the coun- 
sel of the Lord, that shall stand." Dan. 4 : 35, " He doeth accord- 
ing to his will in thn army of heaven, and among the inhabitants of 
27* 



818 



ARGUMENTS IN FAT OB, OP UNIVERSALIS}!, 



the eartli, and none can stay his hand." Eph. 1 : 11, " He worketh 
all things after the counsel of his own will." 

4th. This doctrine is based on what the Scriptures teach respect- 
ing the pleasure of God. God created all for his pleasure. Rev. 
4 : 11, " Thou art worthy, 0 Lord, to receive glory, and honor, and 
power : for thou hast created all things, and for thy pleasure they 
are and were created." Eph. 1 : 9, 10, " Having made known unto 
us the mystery of his will, according to his good pleasure, which be 
hath purposed in himself : that in the dispensation of the fulness of 
times, he might gather together in one all things in Christ, both 
which are in heaven, and which are on earth, even in him." 

Objection 1. — "This gathering in Christ, is spoken only of 
believers ; and no reference is had to any others than believers in 
him." 

Answer. — Believers are already gathered in Christ, and as the 
iext speaks of this gathering as. something which is in process, of 
accomplishment, but will not be consummated until " in the dispen- 
sation of the fulness of times," and as none only unbelievers have any 
need of being gathered in Christ, and as the phrase " things in 
heaven, and things on earth " was used to signify all created intelli- 
gences, hence, the text teaches the final ingathering of all lapsed 
intelligences in Christ ; and reference is had in the text not simple 
to those who were, or would become, believers in this world, but to 
all mankind, whether believers or unbelievers. 

Objection 2. — " It may be God's pleasure to gather all men in 
Christ ; and yet his pleasure may not be accomplished." 

Answer. — God's pleasure will be accomplished. Isa. 46: 10, 
"I will do all my pleasure." Isa. 55 : 10, 11, "For as the rain 
cometh down, and the snow, from heaven, and returneth not thither, 
but watereth the earth, and maketh it bring forth and bud, that it 
may give seed to the sower, and bread to the eater ; so shall my 
word be that goeth forth out of my mouth : it shall not return unto 
me void ; but it shall accomplish that which I please, and it shall 
prosper in the thing whereto I sent it." In Isa. 53 : 10, we are 
told that " the pleasure of the Lord shall pn'osper in the hands of 
•Christ." 

5th. This doctrine is based on the unalterable 'purpose of God. 
From the quotation which we have just made, we learn, that " God has 
purposed in himself to gather together in one all mankind in Christ." 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



319 



Objection. — " Although God may have purposed to do this, yet 
that purpose may fail." 

Answer. — The purpose of God can never fail. Tsa. 14: 24. 
" The Lord of hosts hath sworn, saying, Surely, as I have thought, 
so shall it come to pass ; and as I have purposed so shall it stand." 
Verse 27, " The Lord of hosts hath purposed, and who shall disan- 
nul it ? and his hand is stretched out, and who shall turn it back ?" 
Isa. 46 : 9, 10, " I am God, and there is none else ; I am God, and 
there is none like me ; declaring the end from the beginning, and 
from ancient times the things that are not yet done, saying, My 
counsel shall stand, and I will do all my pleasure." See also verse 
11, " I have spoken it, I will also bring it to pass ; I have purposed 
it, I will also do it." We have seen that in Eph. 1 : 11, Paul 
speaks of " the purpose of him who worketh all things according to 
the counsel of his own will." 

6th. We argue the truth of Universalism from the testimony of 
all God's holy prophets. All the holy prophets have testified to 
the truth of this doctrine. Acts 3 : 20, 21, " And he shall send 
J esus Christ, which before was preached unto you : whom the 
heaven must receive until the times of restitution of all things, 
which God hath spoken by the mouth of all his holy prophets since 
the world began." We have seen that Moses taught the destruction 
of all evil, when he represented sin under the figure of a serpent, 
whose head the seed of the woman was to bruise. David says, Ps. 
22 : 27, " All the ends of the world shall remember, and turn unto 
the Lord ; and all the kindreds of the nations shall worship before 
him. For the kingdom is the Lord's ; and he is the governor among 
the nations." Again, Ps. 86 : 9, " All nations whom thou hast 
made shall come and worship before thee, 0 Lord, and shall glorify 
thy name." He also said of Christ, Ps. 72 : 11, 17, " AH kings shall 
fall down before him, all nations shall serve him .... men shall be 
blessed in him, all nations shall call him blessed." Isaiah says, 
Isa. 2 : 2, " And it shall come to pass in the last days that the 
mountain of the Lord's house shall be established in the top of the 
mountains, and shall be exalted above the hills : and all nations shall 
flow into it." By mountain is meant the covenant of the Gospel. 
Again, speaking of Christ in the name of God, he says, Isa. 49 : 6, 
" I will also give thee for a light to the Gentiles, that thou mayest be 
my salvation to the ends of the earth." Again, he says, Isa. 25 : 6 — 8 



320 



ARGUMENTS IN PAYOR OF UNIVERSALIS?.!. 



" And in this mountain shall the Lord of hosts make unto all peo- 
ple a feast of fat things, a feast of wine on the lees, of fat things 
full of marrow, of wines on the lees well refined. And he will 
destroy in this mountain the face of the covering cast over all peo- 
ple, and the veil that is spread over all nations. He will swallow 
up death in victory ; and the Lord God will wipe away tears from 
off all faces; and the rebuke of his people shall be taken away 
from off all the earth : for the mouth of the Lord hath spoken it." 

Objection 1. — " This has reference to the coming of the Mes- 
siah, and the establishment of the Gospel dispensation ; consequently, 
it must not be applied to anything yet future." 

Answer. — 1. Allowing it to have reference to the establishment 
of the Gospel dispensation, there is no way of avoiding the conclu- 
sion, that it predicts the final results of the Messiah's reign. Be- 
fore his reign closes, then, the veil of error is to be removed from 
the minds of men, death is to be swallowed up in victory, and tears 
are to be wiped from off all faces. 2. Paul quotes this language 
in 1 Cor. 15th chapter, and applies it to the resurrection ; so that, 
if the objector is right, of course Paul must have been mistaken. 

Objection 2. — " In verse 10 of this very chapter we are told 
that ' Moab shall be trodden down, even as straw is trodden down 
for the dunghill.' So that it appears there is to be some destruc- 
tion, as well as salvation." 

Answer. — Whatever may be meant by Moab here, it is mani- 
fest that he was to be trodden down before the reign of Christ should 
come to a close. During Christ's reign he administers rewards and 
punishments ; and when his reign closes, the dispensation of rewards 
and punishments ceases. Besides, in Jer. 48 we have a particular 
account of the punishment which was to come upon Moab ; and a 
prediction of its final termination. Verse 47 reads as follows : " Yet 
will I bring again the captivity of Moab in the latter days, saith the 
Lord." 

Jeremiah speaks of a new covenant which God would make with 
the house of Israel. Jer. 31 : 31 — 34. " Behold, the days come, 
saith the Lord, that I will make a new covenant with the house of 
Israel, and with the house of Judah ; not according to the covenant 
that I made with their fathers, in the day that I took them by the 
hand, to bring them out of the land of Egypt (which my covenant 
they break, although I was an husband to them, said the Lord) ; but 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



321 



this shall be the covenant that I will make with the house of Israel ; 
after those clays, saith the Lord, I will put my law in their inward 
parts, and write it- in their hearts; and I will be their God, and 
they shall be my people. And they shall teach no more every man 
his neighbor, and every man his brother, saying, Know the Lord : 
for they shall all know me, from the least of them unto the greatest 
of them, saith the Lord : for I will forgive their iniquity, and I 
will remember their sin no more." This language proves the even- 
tual salvation of the whole Jewish race. But before this can take 
place, the Gentiles must first be saved ; for Paul, in Rom. 11 : 25, 
26, says that the Jews are not to come in " until the fulness of the 
Gentiles be come in. And so all Israel shall be saved." 

Daniel said of Christ, Dan. 7 : 14, " There was given him do- 
minion, and glory, and a kingdom, that all people, nations, and lan- 
guages, should serve him." He also taught that Christ " should 
make reconciliation for iniquity, finish the transgression, make an 
end of sin, and brino; in everlasting righteousness." Dan. 9 : 24. 

Hosea foretold the destruction of death and hell, and the redemp- 
tion of mankind from their power. Hosea 13 : 14, " I will ran- 
som them from the power of the grave (sheol, hell) ; I will redeem 
them from death : 0 death, I will be thy plagues ; 0 grave (sheol), 
I will be thy destruction." Paul quotes this language in 1 Cor. 
15, and applies it to the general resurrection of the dead. So that, 
instead of mankind being raised from the dead to be sent into hell, 
hell is to be destroyed at the resurrection. 

7th. We argue the truth of this doctrine from the testimony of 
Christ and his Apostles. Jesus said he came " to seek and to 
save that which was lost." Luke 19 : 10. Not that which was in 
danger of being lost, but that which was lost. All mankind were 
lost. Jesus, therefore, came to save all mankind. He came to do 
or accomplish the will of God. John 6 : 38, " For I came down 
from heaven, not to do mine own will, but the will of him that sent 
me." We have seen that God's will is that all men should be 
saved. The testimony of Jesus on this point is, John 6 : 39, " And 
this is the will of him that sent me, that of all which he hath given 
me, I should lose nothing, but should raise it up again at the last 
day." This is not only the will of God respecting all who are given 
to Christ, but it is also his will that those who -believe in the gos- 
pel should have everlasting life here in this world. John 6 : 40 



322 



ARGUMENTS IN FAVOR OF UXIVERSALISM. 



" And this is the will of him that sent me, that every one that seeth 
the Son, and believeth on him, may have everlasting life." Com- 
pare this with John 5 : 24 and 17 : 3. Not any who are given to 
Christ then will eventually be lost. Well, how many are given to 
Christ ? Ps. 2 : 7, 8, " I will declare the decree : the Lord hath 
said unto me, Thou art my Son ; this day have I begotten thee. Ask 
of me, and I shall give thee the heathen for thine inheritance, and 
the uttermost parts of the earth for thy possession." 

Objection. — "In verse 9 of this psalm it is said, 1 Thou shalt 
break them (the heathen) with a rod of iron ; thou shalt dash them 
in pieces like a potter's vessel.' This is inconsistent with the idea 
of their being saved." 

Answer. — We have already shown that Christ, during his reign 
as the Messiah, will administer rewards and punishments ; and that 
when his reign ceases the dispensation of rewards and punishments 
will cease also, as he is not to deliver up his kingdom until he has 
put down all rule, and all authority and power ; — until he has 
reconciled all intelligences to God, and brought them into willing 
/subjection to him. However severe may be the punishment which 
he will inflict upon the heathen, they are eventually to become his 
inheritance, as God has given them to him. And we have seen that 
the will of God is, that of all which he has given Christ, he should 
lose nothing. 

The heathen are given to Christ for an inheritance, and the utter- 
most parts of the earth for his possession. J esus certifies to the 
flame truth. John 3 : 35, " The Father loveth the Son, and hath 
-'riven all things into his hand." John 16: 15, "All that the 
Father hath are mine." Paul says of Christ, Heb. 1 : 2, " Whom 
ne hath appointed heir of all things." Well, has Christ the will 
and the power to accomplish the object of his mission ? Matt. 28 : 
18, " All power is given me in heaven, and in earth." John 17 : 
2. " Thou hast given him power over all flesh, that he should give 
eternal life to as many as thou hast given him." John 6 : 37, 
" All that the Father giveth me shall come to me : and him that 
cometh to me I will in nowise cast out." John 12 : 32, " And 
I, if I be lifted up from the earth, will draw all men unto me." 

Jesus taught that the subjects of the resurrection would be equal 
unto the angels, be placed beyond the reach of death, and be the 
children of God. Luke 20: 35, 36, "They which shall be* ac 



ARGUMENTS IN FAVOR OF UNIVERSALIS!*. 



323 



counted worthy to obtain that world, and the resurrection from the 
dead, neither marry nor are given in marriage : neither can they die 
any more : for they are equal unto the angels ; and are the children 
of God, being the children of the resurrection." 

Objection. — " The word worthy in this text, implies that some 
will not be accounted worthy to obtain a resurrection from the 
dead." 

Answer. — 1. This objection has as much force against the doc- 
trine of endless misery as against Universalism. For if any portion 
of the human race will not experience a resurrection from the state 
of death, endless misery for them is of course out of the question. 
And the text proves conclusively that all who will be raised from 
the dead shall be holy and happy as the angels of God. 2. The 
word worthy must not be understood in such a sense as to make this 
text contradict other portions of the divine testimony. But if we 
understand it to limit the number of those who shall be raised from 
the dead, it will contradict the testimony of Jesus himself, of Paul, 
and all the other scripture writers who have treated upon the resur- 
rection. There is no doctrine more pointedly taught in the Bible 
than that there shall be a resurrection of all mankind from the dead. 
In immediate connection with this text, Jesus said, "All live unto 
God " (see verse 38) ; and he declared that he would " Draw all men 
unto him." Paul taught the resurrection of the dead, " both of the 
just and unjust " (see Acts 24 : 15) ; and in 1 Cor. 15 : 22, he says : 
" As in Adam all die, even so in Christ shall all be made alive." 
3. The parallel passages in Matthew and Mark say nothing about 
any worthiness. In Matt. 22 : 30, we read, " For in the resurrec- 
tion they neither marry, nor are given in marriage, but are as the 
angels of God in heaven ;" and in Mark 12 : 25, " For when they 
shall rise from the dead they neither marry, nor are given in mar- 
riage ; but are as the angels which are in heaven." 4. The lan- 
guage of the text was addressed to the Sadducees, and in the hearing 
of the Pharisees. The Sadducees did not believe in any resurrec- 
tion, nor future life. The Pharisees believed in a kind of resurrec- 
tion, which was nothing more, however, than a mere transmigration. 
Some suppose they limited the resurrection to those whom they 
denominated " the just ;" whereas others think they believed in a 
general resurrection of all mankind. In either case the testimony 
of Jesus in the text under consideration was pointedly against the 



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opinions of both the Sadducees and Pharisees. In opposition to the 
doctrine of the Sadducees, he taught that there should be a resur- 
rection of the dead, and a future life. In opposition to the doctrine 
of the Pharisees, if they held to a limited resurrection consisting in 
a transmigration of the soul into other bodies, he taught that the 
subjects of the resurrection would be equal to the angels of God. 
And in opposition to their doctrine, if they held to a general resur- 
rection which would be a happy one to some, and a miserable one to 
others, he taught that all who should be raised from the dead would 
be holy and happy. 5. The question of the Sadducees, to which 
the language of the text is an answer, did not relate to the number 
who should be raised from the dead, but to the condition of those 
who would experience such resurrection ; and our Lord here teaches 
the general truth, that all the subjects of the resurrection will be 
introduced into a state of existence, where they will be holy and 
happy, and where they will be beyond the reach of death. Hence, 
those who admit the doctrine of a resurrection of all the dead, must 
allow that this text is a strong proof of the doctrine of universal 
holiness and happiness. 6. The word worthy may refer to the 
different degrees of value which is to be attached to the different 
orders of God's animal creation. As in Matt. 6 : 26, " Behold the 
fowls of the air : for they sow not, neither do they reap, nor gather 
into barns ; yet your heavenly Father feedeth them. Are ye not 
much better than they ? " And in Luke 12 : 6, 7, " Are not five 
sparrows sold for two farthings, and not one of them is forgotten 
before God ? But even the very hairs of your head are all num- 
bered. Fear not, therefore : ye are of more value than many spar- 
rows." Such were the opinions, and such the habit of thinking of 
the Sadducees, that if they were brought to admit the resurrection 
of mankind from the dead, they might suppose that the resurrection 
of beasts, birds, insects, &c, and indeed all animal creatures, was 
equally as probable. Hence J esus might have used the word wor- 
thy to signify value, and to limit the resurrection to that part of 
God's animal creation which he esteemed of sufficient value to be 
raised from the dead, viz., all mankind. At all events, it will not 
do to understand the text as limiting the number of the human 
race who shall be raised from the state of death, for reasons which 
have already been specified. 

Jesus pointedly condemned the doctrine of the Pharisees and of 



ARGUMENTS IN FAVOR OF UNI VERS ALISM. 



325 



the Sadducees. Matt. 16 : 6, " Take heed, and beware of the 
leaven of the Pharisees and of the Sadducees." The Sadducees, 
as we have seen, believed death to be an eternal sleep ; and the 
Pharisees were extremely partial and exclusive in their views of 
God's character, government, dealings and purposes, towards the 
children of men. In other words, they were Partialists. Jesus, 
therefore, has left upon record a pointed condemnation of the prin- 
ciples and practices of Partialists. 

Peter was taught, in the vision of the vessel like a sheet knit at 
the four corners, that all men came down from heaven (i. e., were 
created by one God who is in heaven) ; and will all be drawn up 
again into heaven ; and to call no man common or unclean. Sec 
Acts 10: 10— 15, 11: 5—10. 

John says, 1 John 4 : 14, " We have seen, and do testify, that 
the Father sent the Son to be the Saviour of the world." And he 
says the Samaritans said of him, John 4 : 42, " We have seen him 
ourselves, and know this indeed to be the Christ, the Saviour of the 
world." And in 1 John 2 : 2, he says of Christ, " He is the propi- 
tiation for our sins, and not for ours only, but also for the sins of 
the whole world." He speaks of the record which God has given 
of his Son, and says, 1 John 5 : 11, "And this is the record that 
God hath given to us eternal life ; and this life is in his Son." In 
verse 10, he says, that those who believe not this record make God 
(or treat God as) a liar. Now, if there are any upon whom God 
has not purposed to bestow eternal life, then if they believe he has 
not, of course they believe the truth. How then do they treat God 
as a liar ? John teaches the destruction of all the works of the 
devil. 1 John 3:8, " For this purpose the Son of God was man- 
ifested, that he might destroy the works of the devil." He taught 
that all God's intelligent creatures will finally render spiritual wor- 
ship to him. Rev. 5 ; 13, " And every creature which is in 
heaven, and on the earth, and under the earth, and such as are in 
the sea, and all that are in them, heard I saying, Blessing, and hon- 
or, and glory, and power, be unto him that sitteth upon the throne, 
and unto the Lamb forever and ever." Rev. 15: 4, "Who shall 
not fear thee, 0 Lord, and glorify thy name ? for thou only art 
noly : for all nations shall come and worship before thee." He also 
taught that a period will finally arrive when all tears shall be wiped 
away ; when death shall no longer hold dominion over man, and 
28 



32€ ' ARGUMENTS IN FAVOR OE UNIVERSALISM. 

when all sorrow, and crying, and pam, shall be done away forever. 
Rev. 21 : 4, " And there shall be no more death, neither sorrow 
nor crying, neither shall there be any more pain : for the former 
things are done away," 

We come now to the testimony of the apostle Paul, and we will 
arrange his testimony under distinct heads. 

1. Paul taught that the salvation of the Gospel is God's free gift 
to man, and that no man can merit it by any act or volition of his 
whatsoever. Eph. 2 : 8, 9, " For by grace are ye saved through 
faith ; and that not of yourselves ; it is the gift of God : not of 
works, lest any man should boast." 2 Tim. 1:9," Who hath 
saved us, and called us with an holy calling, not according to our 
works, but according to his own purpose and grace, which was given 
us in Christ Jesus before the world began." 

2. He teaches that the free gift of life is as extensive as the 
judgment to condemnation. Rom. 5 : 18, "Therefore, as by the 
offence of one judgment came upon all men to condemnation ; even 
so by the righteousness of one the free gift came upon all men unto 
justification of life." This gift is eternal life. Rom. 6 : 23, " For 
trie wages of sin is death ; but the gift of God is eternal life, through 
Jesus Christ our Lord." 

Objection. — " This free gift is offered to all, but this does not 
prove that all will accept of it and be saved." 

Answer. — There is a great difference between offering to give 
a thing, and actually giving it. Nothing is said in the text about 
offering to give eternal life; but on the contrary, it is said, "The 
free gift came upon all men unto justification of life." This 
free gift is to result in justification of life to all to whom it 
came. But how can this be, unless it is eventually accepted 
by all ? 

3. Paul draws the parallel lines between the extent of sin and 
disobedience on the one hand, and the extent of righteousness and 
obedience on the other ; and affirms that just as far as the one had 
extended, even just as far should the other. Rom. 5 : 19, "Foi 
as by one man's disobedience many were made sinners ; so by the 
obedience of one shall many- be made righteous." Parkhurst says 
on this text, "The word many in this verse, signifies the many; 
that is, the mass, the multitude ; the whole bulk of mankind." 
Dr. Macknight says, " For as the word many in the first part of 



ARGUMENTS IN FAVOR OF UNIVERSALIS!!. 



327 



the verse, does not mean some part of mankind only, but all man* 
• kind, from first to last, who without exception are constituted sin- 
ners ; ID the many, in the latter part of the verse, who are said 
to be constituted righteous through the obedience of Christ, must 
mean all mankind, from the beginning to the end of the world, 
without exception." No man is a sinner until he sins personally ; 
so no man will be counted righteous until he personally practises 
righteousness. Hence if, as Paul avers, righteousness will extend 
as far as sin has extended, then all who ever have or ever will 
practise sin, must eventually practise righteousness. And when 
all men practise righteousness, what will prevent, their being 
saved ? 

4. Paul draws the parallel lines between the extent of sin on the 
one hand, and of grace on the other ; and affirms that grace shall 
extend as far as sin, and even abound over it ; so that at last all 
shall end in righteousness and eternal life. Rom. 5 : 20, 21, 
" Where sin abounded, grace did much more abound ; that as sin 
hath reigned unto death, even so might grace reign through right- 
eousness unto eternal life, by Jesus Christ our Lord." The same 
number who have experienced death, as the consequence of their 
own personal sins, are to experience eternal life, as the consequence 
of their own personal righteousness ; which righteousness is produced 
through the instrumentality of Jesus Christ. And grace is to 
abound over sin, in that the eternal life which is the consequence 
of righteousness far exceeds the death which is the consequence 
of sin. 

5. He teaches that the whole creation was made subject to van- 
ity, and that the same creation shall be delivered from the bondage 
of corruption, and be made to participate in the liberty of the chil- 
dren of God. Rom. 8 : 20, 21, " For the creature was made sub- 
ject to vanity, not willingly, but by reason of him who hath sub- 
jected the same in hope ; because the creature itself also shall be 
delivered from the bondage of corruption into the glorious liberty 
of the children of God." The same word which is here rendered 
creature is in verse 22 rendered creation. Dr. Macknight and 
other good critics say that the word here rendered creature and 
creation signifies "every human creature ; all mankind." Rev. 
Thomas White translates the passage thus : " For the creation 
was made subject to vanity, not willingly, but by reason of him who 



328 



ARGUMENTS IN FAVOR /OF UNIVERSALIS*!. 



subjected it; in nope that the creation itself also skall be deliv< 
ered," &c. 

6. He taught the final salvation of the whole mass of bath Jews 
and Gentiles. Rom. 11 : 25 — 32, " For I would not, brethren 
(Gentiles), that ye should be ignorant of this mystery (lest ye should 
be wise in your own conceits), that blindness in part [not total blind- 
ness] is happened to Israel, until [here is a limitation of it] the ful- 
ness of the Gentiles be come in. And so all Israel shall be saved ; 
as it is written, There shall come out of Sion the Deliverer, and 
shall turn away ungodliness from Jacob: for this is my covenant 
unto them, when I shall take away their sins. As concerning 'the 
gospel, they (the Jews) are enemies for your (the Gentiles) sakes ; 
but as touching the election, they are beloved for the fathers' sakes. 
For the gifts and calling of God are without repentance [that is, 
God never repents of his gifts or calling]. For as ye (the Gentiles) 
in times past have not believed God, yet have now obtained mercy 
through their (the Jews) unbelief; even so have these (the Jews) 
also now not believed, that through your mercy they may also obtain 
mercy. For God hath concluded them all in unbelief, that he might 
have mercy upon all This last verse teaches that the mercy of 
God towards the Jews will extend as far as their unbelief has ex- 
tended. We know not how any man of ordinary understanding can 
read the 11th chapter of Romans and not see that the evident design 
of the apostle was to teach the eventual salvation of both Jews and 
Gentiles. 

7. He. taught that Christ is Lord both of the dead and living ; 
and thjit, whether living or dead, we are the Lord's. Rom. 14 : 
7 — 9, " For none of us liveth to himself, and no man dieth to him-' 
self. For whether we live, we live unto the Lord ; and whether 
we die, we die unto the Lord : whether we live therefore or die, we 
are the Lord's. For to this end Christ both died, and rose, and 
revived, that he might be Lord both of the dead and the living." 
The dead and living comprise all mankind, consequently Christ is 
Lord of all. 

8. He teaches that Christ gave himself a ransom for all ; that he 
died for all ; that he tasted death for every man ; that he came to 
save sinners ; that he died for us when we were sinners, and that 
he died for the ungodly. 1 Tim. 2 : 6, " Who gave himself a ran- 
som for all, to be testified in due time." Heb. 2 : 9, " We see 



ARGUMENTS IN FAVOR OF UNIVERSALIS!!. 



329 



Jesus, who was made a little lower than the angels for the suffering 
of death, crowned with glory and honor ; that he by the grace of 
God should taste death for every man." 1 Tim. 1 : 15, 'This is 
a faithful saying, and worthy of all acceptation, that Christ J esus 
came into the world to save sinners ; of whom I am chief." 2 Cor. 
5 : 14, " For the love of Christ constraineth us ; because we thus 
judge, that if one died for all, then were all dead." Rom. 5 : 8, 
" But God commendeth his love toward us, in that, while we were 
yet sinners, Christ died for us." Rom. 5 : 6, " For when we were 
yet without strength, in due time Christ died for the ungodly." 

9. Paul not only taught that God loves his creatures, even when 
dead in trespasses and sins, Eph. 2 : 4, 5, but that there is no power 
in heaven above, nor on the earth beneath, nor in the universe of 
Jehovah, which can separate us from his love. Rom. 8 : 38, "39, 
" For I am persuaded, that neither death, nor life, nor angels, nor 
'principalities, nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall be able to 
separate us from the love of God, which is in Christ Jesus our 
Lord." 

Objection. — " Paul was speaking of God's love to Christians, 
and not of his love to all mankind." 

Answer. — He was speaking not only of God's love to Christians, 
but of his love to mankind in general, as is evident from Eph. 2 : 4, 
5, " But God, who is rich in mercy, for his great love wherewith he 
loved us, even when we were dead in sins." If God loves mankind 
even when dead in sins, will he ever cease to love them ? If he 
is unchangeable, surely not. 

If, then, there is any truth in the declaration of the apostle, 
which we have quoted from Rom. 8 : 38, 39, nothing can separate 
God's creatures from his love. Life cannot do it. If we should 
live through ceaseless ages, we cannot outlive the love of God. 
Death cannot. No ; death cannot place us beyond the reach of 
God's love. Angels cannot. No ; angels, whether fallen or other- 
wise, cannot do it. Principalities and powers cannot. No ; there 
is no power in the universe that can do it. Things present or to 
come cannot do it. No ; there is no circumstance of time, place or 
condition, now nor never will be, that can do it. Height nor uepth 
cannot do it. No ; we may speed our way upward with the velocity 
of lightning, and continue to ascend through the regions of space, 
28* 



330 



^ARGUMENTS IN FAVOR OF UNIVERSALIS!*!. 



till millions of ages have rolled around, but we could never reach 
the place where we should not be surrounded with the tokens and 
evidences of God's impartial and undying love. Or we may descend 
with the same velocity, and for the same length of time, into tho 
regions beneath, but we could not go where " universal love " would 
not smile around and encircle us in its warm embrace. No creature 
can separate us from the love of God. No ; we may imagine as 
many devils as we please, but no devil ever did or ever will exist 
which will possess the power to rob God of his children, or .separate 
them from his love. 

10. Paul taught the limitation, remedial design, efficacious nature, 
and benevolent object of all the divine chastisements. Heb. 12 : 
5 — 11, " My son, despise not thou the chastening of the Lord, nor 
faint when thou art rebuked of him : for whom the Lord loveth he 
chasteneth, and scourgeth every son whom he receiveth. If ye 
endure chastening, God dealeth with you as with sons, for what son 
is he whom the father chasteneth not ? But if ye be without chas- 
tisement, whereof all are partakers, then are ye bastards, and not 
sons. Furthermore, we have had fathers of our flesh who corrected 
us, and we gave them reverence : shall we not much rather be in 
subjection to the Father of spirits, and live ? For they verily for 
a few days chastened us after their own pleasure ; but he for our 
'profit, that we might be partakers of his holiness. Now, no chas- 
tening for the present seemeth to be joyous, but grievous : never- 
theless afterward it yieldeth the peaceable fruits of righteousness 
unto them that are exercised thereby." 

11. He teaches that the grace of God brings salvation to all men. 
Titus 2 : 11, " For the grace of God which bringeth salvation hath 
appeared to all men." Adam Clarke says on this text, " It cannot 
be said, except in a very refined and spiritual sense, that this Gospel 
had then appeared to all men ; but it may be well said that it 
bringeth salvation to all men ; this is its design, and it was to taste 
death for every man that its Author came into the world." He 
adds, " As the light and heat of the sun are denied to no nation nor 
individual, so the grace of the Lord Jesus ; this also shines out upon 
all ; and God designs that all mankind shall be as equally benefited 
by it in reference to their souls, as they are in respect to their bodies 
by the sun that shines in the firmament of heaven." In the margin 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



331 



of our large Bibles this test reads thus : " The grace of God which 
bringeth salvation to all men hath appeared." 

12. He taught that there is a moral power in goodness, which 
renders it sufficient to overcome and subdue all evil. Rom. 12 : 
21, " Be not overcome of evil, but overcome evil with good." 
This shows us that evil is limited and bounded by goodness :, and 
that it can be subdued and overcome. Who can doubt that God, 
who is infinitely good, will overcome it and bring it to a final 
end ? 

13. Paul expressly declares that God is the Saviour of all men ; 
and states the fact of his trusting in him as such, as the reason why 
he suffered reproach. 1 Tim. 4 : 10, " For therefore we both labor 
and suffer reproach, because we trust in the living God, who is the 
Saviour of all men, especially of those that believe." By believing 
that God is the Saviour of all men, the believer enjoys a special 
salvation which the unbeliever knows not of. But God could not 
be said to be the special Saviour of the believer, unless he is the 
Saviour of all mankind. For, if God is the Saviour of none but 
believers, there would be nothing special about their salvation ; that 
is, nothing by which it would be distinguished from the salvation 
of anybody else, as nobody else would be saved. 

14. He teaches the destruction of all enemies to God and man ; 
even the last enemy, death. 1 Cor. 15 : 26, " The last enemy 
shall be destroyed, death." 2 Tim. 1 : 10, "Who hath abolished 
death, and brought life and immortality to light." Death is here 
declared to be the last enemy. If death is the last enemy, certainly 
there can be no enemy after death. And if the last enemy, death, is 
eventually destroyed, then man will have no enemy. And if the 
time ever arrives when man will have no enemy, what will prevent 
his being holy and happy ? 

15. He not only teaches the destruction of death, but he also 
teaches the destruction of that which has the power of death ; and 
the final deliverance of those who through fear of death were all 
their lifetime subject to bondage. Heb. 2 : 14, 15, " Forasmuch 
then as the children are partakers of flesh and blood, he also him- 
self likewise took part of the same ; that through death he might 
destroy him that had the power of death, that is, the devil ; and 
deliver them who through fear of death were all their lifetime sub- 
ject to bondage." What has the power of death ? James 1 : 15, 



332 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



" Sin, when it is finished, bringeth forth death." Sin, then, accord- 
ing to the apostle, is eventually to be destroyed and banished from 
the universe of God. 

16. He also taught the destruction of the grave or hell ; and that 
mankind will gain a complete victory over the powers of death and 
the grave, and that death shall be robbed of its sting and the grave 
of its power. 1 Cor. 15 : 55, " 0 death, where is thy sting ? 0 
grave (hades), where is thy victory ? " These are questions which 
involve their own answers, and the language implies that both death 
and hades are to be destroyed. 

17. He taught the final ingathering, or reheading, of all men in 
Christ. Eph. 1 : 9, 10, " Having made known unto us the mys- 
tery of his will, according to his good pleasure, which he hath pur- 
posed in himself : that in the dispensation of the fulness of times 
he might gather together in one all things in Christ, both which are 
in heaven and which are on earth, even in him." 

18. He taught that at last every knee would be brought to bow 
at the name of J esus, and every tongue to confess him Lord. Phil. 
2 : 9 — 11, " Wherefore God also hath highly exalted him (Christ), 
and given him a name which is above every name ; that at the 
name of Jesus every knee should bow, of things in heaven, and 
things in earth, and things under the earth : and that every tongue 
should confess that J esus Christ is Lord to the glory of God the 
Father." 

Objection. — " Although all will at last bow the knee to Christ, 
and confess him Lord, yet on the part of some it will be a forced 
submission ; and, therefore, the text does not prove universal -sal- 
vation." 

Answer. — All this is mere assertion. Nothing is said in the 
text about one class of men bowing the knee in any different man- 
ner from any other class. And, for aught the text says to the con- 
trary, it will not only be done by all, but by all alike, in the same 
manner, in the same spirit, and with the same sincerity. Indeed, 
nothing but a willing subjection of mankind to Christ, and an honest 
and sincere confession of him as Lord, would be to the glory of God, 
which Paul says the bowing and confession spoken of in the text shall 
be. Besides, in 1 Cor. 12 : 3, we are told that " No man can say 
that Jesus is the Lord but by the Holy Ghost ;" and in Horn. 10 : 
10, " With the mouth confession is made unto salvation." If all 



ARGUMENTS IN FAVOR OF UNIVERSALIS!!. 



833 



men, therefore, finally confess that Jesus Christ is Lord, of course 
all will be saved. If the reader will consult Col. 1 : 19, 20, he will 
see that all mankind are not only to bow the knee to Christ, and to 
confess him Lord, but they are to be reconciled to God. This proves 
that their -subjection, so far from being forced, will be voluntary; 
and that the confession spoken of will be from the heart. 

19. He taught the final reconciliation of all intelligences to God. 
2 Cor. 5 : 19, " God was in Christ reconciling the world unto him- 
self." Col. 1 : 19, 20, " For it pleased the Father that in him 
should all fulness dwell : and having made peace through the blood 
of his cross, by him to reconcile all things unto himself ; by him, I 
say, whether they be things in earth, or things in heaven." Pro- 
fessor Stuart says, " Things in heaven, earth, and under the earth, 
is a common periphrasis of the Hebrew and New Testament writers 
for the universe.' 1 '' All intelligent creatures, then, in the universe 
are finally to become reconciled to God. Then, of course, there will 
be nothing in the way of their salvation. 

20. Paul draws the parallel lines between the extent of natural 
and moral death on the one hand, and of immortal and spiritual life 
on the other ; and shows that all who had or would experience the 
former, should eventually experience the latter. 1 Cor. 15 : 22, 
" As in Adam all die, even so in Christ shall all be made alive." 
Dr. Belsham says on this text, " The apostle's language is so clear 
and full with respect to the final happiness of those who are thus 
raised, and that their resurrection to life will be ultimately a bless- 
ing, that the generality of Christians have supposed that he is here 
treating of the resurrection of the virtuous only. But that is not 
the fact. He evidently speaks of the restoration of the whole human 
race. All who die by Adam shall be raised by Christ ; otherwise 
the apostle's assertion would be untrue. The case then would have 
been this : as in Adam all die, so in Christ shall a select number, a 
small proportion, be made alive. But this is not the apostle's doc- 
trine. His expressions are equally universal in each clause. All 
die in Adam. The same all, without any exception, without any 
restriction, shall by Christ be restored to life, and ultimately to 
holiness and everlasting happiness." 

Objection. — " The resurrection spoken of here is a resurrection 
of the body merely. It is, therefore, only a physical change, and 
does not imply that those who will be thus raised will be saved." 



334 



ARGUMENTS IN FAVOR OF UNIVERSALIS^. 



Answer. — How do men die in Adam ? Adam here signifies 
earthy man. Every man is an earthy man. Well, as in the eartn^ 
man all die, even so in Christ (the heavenly man) shall all be made 
alive. Now, how do men die in the earthy man ? They die both 
physically and morally. Rom. 5 : 12, "By one man sin entered 
into the world, and death by sin ; and so death passed upon all men, 
for that all have sinned." Natural death is the result of a mortal 
constitution, which every man has. Moral death is the result of sin, 
which every man commits. Well, as in the earthy man all die 
physically and morally, even so in Christ shall all be made alive 
physically and morally. Besides, the apostle shows that all who are 
raised from the state of death will be raised from " corruption to in- 
eorruption," from " dishonor to glory." This certainly shows that 
the change to be effected by the resurrection is something more than 
a mere physical change. Nor does the apostle give the least hint or 
intimation, in the whole chapter, that any who are raised will be 
miserable thereafter ; but, on the contrary, he speaks of it as a change 
to be effected upon all mankind, and upon all alike. 

21. He teaches that all who have borne or shall bear the image 
of the earthy man, shall also bear the image of the heavenly man. 
1 Cor. 15 : 49, " And as we have borne the image of the earthy, 
we shall also bear the image of the heavenly." 

22. He teaches the resurrection of all the dead from corruption 
to ineorruption, from weakness to power, from natural to spiritual, 
from dishonor to glory ; and the change of both the living and the 
dead from mortal to immortality. 1 Cor. 15 : 42 — 44, " So 
also is the resurrection of the dead ; it is sown in corruption, it is 
raised in ineorruption ; it is sown in dishonor, it is raised in glory ; 
it is sown in weakness, it is raised in power ; it is sown a natural 
body, it is raised a spiritual body." 1 Cor. 15 : 51 — 54, " Behold, 
I show you a mystery ; we shall not all sleep, but we shall all be 
changed in a moment, in the twinkling of an eye, at the last trump 
(for the trumpet shall sound) ; and the dead shall be raised incor- 
ruptible, and we shall be changed. For this corruptible must put 
on ineorruption, and this mortal must put on immortality. So when 
this corruptible shall have put on ineorruption, and this mortal shall 
have put on immortality, then shall be brought to pass the saying 
that is written [see Isa. 25 : 6 — 8], Death is swallowed up in victory." 
It is often asserted that there is no change after death ; but, if there 



ARGUMENTS IN FAVOR OF UNIYERSALISM. 



335 



is any truth in the declaration of the apostle in these texts, the most 
important change which will ever be experienced by man will take 
place after death. Man, therefore, in the resurrection world, will 
be a very different being from what he is here. All reasoning, then, 
upon the subject of what man will be there from what he is here, is 
entirely out of the question. 

23. He taught that out of God, as the great author, origin, source, 
and fountain, all things have proceeded ; and that into him, as the 
great centre to which they are tending, shall all things return. 
Rom. 11 : 36, " For of him (God), and through him, and to him, 
are all things: to whom be glory forever. Amen." And who 
cannot respond, Amen ? 

24. Finally, he teaches the subjection of all intelligent beings to 
Christ ; and, finally, their and Christ's subjection to God ; that God 
may become the all and in all of his creatures. 1 Cor. 15 : 24 — 28, 
" Then cometh the mdi,when he (Christ) shall have delivered up the 
kingdom to God, even the Father ; when he shall have put down all 
rule, and all authority and power. For he must reign till he hath 
put all enemies under his feet. The last enemy that shall be de- 
stroyed is death. For he hath put all things under his feet. But 
when he saith, all things are put under him, it is manifest that he is 
excepted which did put all things under him. And when all things 
shall be subdued unto him, then shall the Son also himself be subject 
unto him that did put all things under him, that God may be all in 
all." This testimony very plainly asserts the following facts. 1. All 
things, that is, all beings, are to be brought into subjection to Christ. 
This work is now going on. It is a progressive work, but will 
eventually be consummated. In Heb. 2: 8, 9, Paul says, <f Thou 
(God) hast put all things in subjection under his (Christ's) feet. 
For in that he put all in subjection under him, he left nothing that 
is not put under him. But noiv we see not yet all things put under 
him. But we see Jesus, who was made a little lower than the 
angels for the suffering of death, crowned with glory and honor 
that he by the grace of God should taste death for every man. 1 ' 
2. There is but one exception to this universal subjection, and that 
exception is God. 3. Christ is to put down all rule, and all author- 
ity and power, Of course, when this is accomplished, the devil "will 
have no rule, nor authority, nor power. 4. Christ and all mankind 
are finally to become subject to the power, the authority and the 



336 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



government of God As we have shown that mankind are not only 
to become subject to God, but are to be reconciled to him, of course 
there will then be no rebels against God in the universe ; either in 
will, wish, desire, or action ; but the spirit of God, who is love, will 
pervade the hearts and minds of all his creatures, and he himself 
become all in all. Then God's will and purpose respecting the final 
destiny of his creatures will be accomplished. His promises will be 
fulfilled, his oath performed, and his counsel established. Christ 
will see of the travail of his soul, and be satisfied ; and the highest 
and holiest wishes and desires of the hearts of all God's rational 
creatures will be gratified. 

8th. We argue the truth of Universalism from the negative testi- 
mony of the Bible. The Bible not only teaches the doctrine of 
universal salvation in positive terms, but it gives the lie direct to the 
opposite doctrine. 

1. It teaches that the anger of God, so far from enduring end- 
lessly, endures but for a moment. Ps. 30 : 5, " For his anger 
endureth but a moment." Isa. 54 : 8, " In a little wrath I hid 
my face from thee for a moment ; but with everlasting kindness will 
I have mercy on thee, saith the Lord thy Bedeemer." 

2. It expressly declares that God will not be always wroth, and 
that he will not retain his anger endlessly. Isa. 57* 16, "For I 
will not contend forever, neither will I be always wroth." The 
reason assigned is, " For the spirit should fail before me, and the 
souls which I have made." Ps. 103 : 8, 9, "The Lord is merciful 
and gracious, slow to anger, and plenteous in mercy ; he will not 
always chide, neither will he retain his anger forever." Mic. 7 : 18, 
" He retaineth not his anger forever, because he delighteth in mercy." 
Ps. 89 : 30—32, " If his (David's) children forsake my law, and 
walk not in my judgments ; if they break my statutes, and keep not 
my commandments ; then will I visit their transgressions with the 
rod, and their iniquity with stripes ; but my loving kindness will I 
not utterly take from them nor suffer my faithfulness to fail." 
Lam. 3: 31 — 33, "For the Lord will not cast-off forever; but 
though he cause grief, yet will he have compassion according to the 
multitude of his tender mercies." 

9th. We argue the truth of this doctrine from inferences, which 
are plainly deducible from several facts, which are explicitly stated 
in the Bible. We infer the truth of this doctrine, 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



337 



1. From the fact that God is the Creator of all men. Acts 17 : 20, 
" He giveth to all life, and breath, and all things ; and hath made 
of one blood all nations of men for to dwell on all the face of the 
earth." Rev. 4 : 11, " Thou (God) hast created all things." If 
God is the Creator of all men, he created them for wise and benevo- 
lent purposes. He has conferred on us an unasked existence, and 
he will see to it that that existence does not result in a curse. 

2. God is the Father of all men. In Num. 16 : 22 and Heb. 12 : 9, 
he is called the " God and Father of the spirits of all flesh." In 
Matt. 6 : 9, we are instructed to call him "our Father." In Mai. 
2 : 6, the prophet asks, " Have we not all one Father ? hath not 
one God created us ? " In Matt. 23 : 9, Jesus says that, " one is 
our Father, which is in heaven." In Acts 17 : 22, Paul calls the 
idolatrous heathen " the offspring of God." And in Eph. 4 : 6, he 
Bays, " There is one God and Father of all." A good father would 
never make the existence of his children a curse. If, therefore, God 
is the Father of all mankind, he will never make any portion of 
them miserable, any further than is for their ultimate good. 

3. God is good, and his goodness is universal. Ps. 145 : 9, 
" The Lord is good to all, and his tender mercies are over all his 
works." Ps. 119 : 68, " Thou art good, and doest good." If God 
is good to all now, he always will be ; and, hence, he will do good 
to all now, and in all coming time. Consequently, he will never 
inflict any positive evil upon any. 

4. God is wise. Ps. 104: 24, " 0 Lord, how manifold are thy 
works ; in wisdom thou hast made them all." Rom. 16 : 27, " To 
God only wise be glory." If God is wise, he can devise the best 
possible plans ; but to devise a system of moral government, which 
would result in the endless sin, rebellion and misery, of the subjects 
of that government, would not be the best possible plan ; therefore, 
God has devised no such plan. 

5. God is holy. Lev. 19 : 2, " For I the Lord your God am 
holy." Rev. 4:8, " Holy, holy, holy, Lord God Almighty." If 
God is holy he must be opposed to evil any further than that evil 
can be made subservient to the production of good. But endless 
evil could result in no good ; therefore, God will not permit endless 
evil to exist. 

6. God is just. Isa. 45 : 21, " A just God, and a Saviour." If 
God is just, he will punish and reward all moral agents according to 

29 



338 



ARGUMENTS IN FAVOR OF UNIVERSALISM. 



their works. But endless punishment would not be according to 
the wqrksof men. Therefore, God will not inflict such punishment 
upon any. 

7. God is merciful. Ps. 62 : 12, " Unto thee, 0 Lord, belong- 
eth mercy : for thou renderest to every man according to his works." 
Ps. 107 : 1, " His mercy endureth forever." In the 136th Psalm 
David asserts no less than twenty-six times that the mercy of God 
" endureth forever." The same thing is asserted more than fifty 
times in the Bible. For God to inflict endless pain upon any of his 
creatures, would leave no room for the exercise of mercy. There- 
fore, as he is merciful, and always will remain so, he will inflict no 
such pain on any. 

8. God is omnipotent. Hev. 19 : 6, " The Lord God omnipotent 
reigneth." If God is omnipotent, there is no power in the universe 
which can be arrayed against him which he cannot overcome. His 
plans and purposes, therefore, cannot be defeated. And as all his 
plans are wise, benevolent and good, hence good and only good 
must be the final result to all his creatures. 

9. God is love. 1 John 4 : 8, " God is love." Love prompts 
its possessor to do all that lays in his power to promote the good of 
the objects of love. God has an abundance of power to promote the 
good of his creatures, for he is omnipotent. He has the disposition to 
do so, for he is love. Hence, good to all must be the final result. 

10. God is impartial. Ps. 145 : 9, " The Lord is good to all." 
In James 3 : 17, it is said of the wisdom which cometh down from 
above, that it is " without partiality." If God is impartial, he has 
never purposed the endless happiness of some of his children, and 
the endless unhappiness of the rest. 

11. God is unchangeable. Mai. 3 : 6, "I am the Lord, I change 
not." James 1 : 17, " With whom (God) is no variableness, neither 
shadow of turning." If God is unchangeable, he will endlessly re- 
main what he has been in all time past, and is now. And as he 
always has, and does now, seek the good of his creatures, therefore 
he always will. 

12. We infer this doctrine from the representation which is given 
of the Gospel by the inspired writers. The term Gospel signifies 
good news. The angels who announced the birth of the Saviour, 
said, Luke 2 : 10, " Behold, I bring you good tidings of great joy, 
which shall be unto all people." The Gospel is called " the ever- 



ARGUMENTS IN FAVOR, OP UNIVERSALISM. 



339 



lasting gospel," Rev. 14 : 6. The " gospel»of the grace of God," 
Acts 20 : 24. The "gospel of peace," Eph. 6 : 15. The "gos- 
pel of God," Horn. 1 : 1. The "glorious gospel,"' 1 Tim. 1 : 11. 
And, the " gospel of our salvation," Eph. 1 : 13. It is called the 
"new covenant," Heb. 8 : 8. Said to be "better than the old," 
Heb. 8:6. To be founded on better promises, Heb. 8 : 6. Said 
to be " the ministration, not of condemnation and death, but of life 
and peace," 2 Cor. 3 : 6 — 11. If this is a correct representation 
of the Gospel, certainly such a glorious system could not reveal 
nor contain the doctrine of unmerciful wrath and never-ending 
cruelty. 

13. From the character, conduct and teachings, of Jesus Christ. 
He was the great founder of the Christian religion. He was benev- 
olent, and even mindful of the physical wants of man, Mark 8 : 
1 — 9. He was tender-hearted and sympathizing. He wept at the 
grave of Lazarus, John 11 : 35 ; raised the widow's son, Luke 7 : 
12 — 15 ; healed the physical maladies of men, Matt. 12 : 10 — 13; 
and mourned and wept over Jerusalem, Matt. 23 : 37 — 39, and 
Luke 19 : 41. He was mild, forgiving and forbearing — to Peter, 
who denied him, Luke 22 : 61, 62 ; to Thomas, who would not 
believe him, John 20 : 24 — 29 ; to the woman taken in adultery, 
John 8: 3 — 11. He taught that we must love and forgive our 
enemies, Matt. 5 : 44, and 6 : 14, 15. He taught that we must 
forgive, not seven times only, but seventy times seven, Matt. 18 : 
21, 22. He prayed for his enemies and murderers, Luke 23 : 34. 
And, at last, he freely offered up his life as a sacrifice on the altar 
of humanity. The whole conduct, and character, and disposition, 
and teachings, of Jesus was in accordance with the spirit of univer- 
sal love and benevolence. He was actuated by none of the spirit of 
revenge, wrath or cruelty. How, then, can it be supposed that he 
believed and taught the cruel and unmerciful doctrine of endless 
hell torments ? 

14. From the influence which the Gospel exerts upon the char- 
acter, conduct and feelings, of its recipients. What a mighty and 
an astonishing change it wrought in Paul ! His partial and exclu- 
sive sentiments and feelings were exchanged for the utmost liber- 
ality of opinion and feeling. The Gospel changed his enmity to 
love, his bigotry to charity, and his Partialism to Universalism. It 
wrought the same happy change in all who received its truths into 



340 



ARGUMENTS IN FAVOR OF UNIVERSALIS!*. 



good and honest hearts. A belief in the Partialist God, and in the 
Partiaiist doctrine, could never have produced such effects. Hence, 
Partialism is not the doctrine of the Gospel. , 

15. From the nature of God's law and its requirements of man. 
It is the great law of love. It requires that we love God with all 
our soul, might, mind and strength, and our fellow-men as ourselves, 
Matt. 22 : 36 — 40. But how can we love God in the manner re- 
quired, unless he is a lovely being ? And how can he be a lovely- 
being, and at the same time inflict unending pain upon his own 
helpless and dependent offspring ? Again, how can we love our 
fellow-men as ourselves, if we believe God hates a portion of them ? 
We are bound to imitate God. We are commanded to imitate him 
as dear children, Eph. 5 : 1. If, therefore, God hates a" part of 
mankind, we are bound to do so likewise. The very fact, then, 
that we are required to love our fellow-men, universally, proves that 
God loves all, and will do good to all. 

16. From the effects which the Gospel produced on those who 
believed it. They were saved, Rom. 8 : 24, and 1 Cor. 1 : 18 , 
they were blessed, Gal. 3:9; they had peace and joy in believing, 
Rom. 15 : 13 ; they were enabled to rejoice with joy unspeak- 
able and full of glory, 1 Peter 1:8; their joy was full, John 15 : 
11 ; and they entered into rest, Heb. 4:3. A belief in a partial 
God and in a partial salvation could not produce such effects 
Nothing short of a belief in God as the Father, Friend and Saviour, 
of all mankind, could do it. 

17. From what the Scriptures teach respecting faith. It is the 
substance of things hoped for, Heb. 11 : 1 ; and it works by love, 
and purifies the heart, Gal. 5 : 6. But no man can hope for end- 
less misery to be true ; and, hence, that doctrine is not the sub- 
stance of things hoped for. Therefore, a faith in that is not the 
faith of the Gospel. All hope for the truth of Universalism ; hence, 
Universalism is the substance of things hoped for, and, therefore, a 
faith in Universalism is the faith of the Gospel. Again, Partialism, 
or a faith in the doctrine of endless misery, does not work by love, 
but by fear ; hence, it is not Gospel faith. But Universalism does 
work by love, and not by fear ; therefore, to believe in Universalism 
is to believe the Gospel. Once more ; a belief in Partialism does 
not purify the heart, but serves rather to harden it and to blunt 
the finer feelings of human nature ; hence, it is not the true faith. 



ARGUMENTS IN FAVOR OF UNIVERSALIS!!. 



341 



Universalism does purify the heart and beget a principle there of 
universal benevolence and philanthropy to man ; therefore it is the 
true faith. 

18. From what the Scriptures teach respecting hope. It enables 
its possessor to purify himself even as God is pure. 1 John 3 : 3. 
It is an anchor of the soul, both sure and steadfast. Heb. 6 : 19. 
On the purifying nature of this hope the remarks made above on 
faith will apply equally as well here. They need not, therefore, be 
repeated. This hope is called " an anchor of the soul, both sure 
and steadfast." But how could it be so if the thing hoped for 
depended on the fickleness of man ? Man is too frail, and erring, 
and helpless a being to found such a hope upon. And nothing 

. short of a belief in God as the Saviour of all, and the absolute cer- 
tainty of the accomplishment of the thing hoped for, could impart a 
hope to man which would be as an anchor to his soul, both sure 
and steadfast. 

19. From what the Bible teaches respecting the confidence which 
we ought to repose in God. We are repeatedly commanded to trust 
in God. To do so, is enjoined upon us as a sacred and imperious 
duty. Prov. "3 : 5, " Trust in the Lord with all thine heart." Ps. 
62 : 8, " Trust in him at all times, ye people ; pour out your heart 
before him : God is a refuge for us." Ps. 40 : 4, " Blessed is that 
man that maketh the Lord his trust." Prov. 29: .25, "Whoso 
putteth his trust in the Lord shall be safe." Isa. 26 : 4, " Trust 
ye in the Lord forever." Ps. 9 : 10, " They that know thy name 
will put their trust in thee." Job 13 : 15, " Though he slay me 
yet will I trust in him." In Job 22 : 21, we are required to 
" make ourselves acquainted with God, and be at peace." Jesus 
enjoins upon us to repose the most unlimited trust in Gcd, and to 
take no anxious thought for the future. Matt. 6 : 25 — 34. But 
if God is as he is sometimes represented to be by the believers in 
endless misery, how could we trust in him ? And if that doctrine 
is true, how could we help being anxious in regard to the future ? 
The fact is, nothing but a belief in the universal paternity of God, 
and that he is the Friend of all, will enable us to repose that trust 
in him which he requires at our hands. 

20. From what the Scriptures teach respecting prayer. We are 
commanded to pray for all men, 1 Tim. 2:1; to pray for our ene- 
mies, even for those who despitefully use us, and persecute us, Matt. 

29* 



342 



ARGUMENTS IN FAVOR OF UNIVERSALIS*!. 



5 : 44 ; to pray in faith ; for we are told that whatsoever is not of 
faith is sin, Rom. 14 : 23 ; to lift up holy hands and pray without 
wrath and doubting, 1 Tim. 2 : 8. But how can we pray in faith 
for the salvation of all men, unless we believe that all will be saved ? 
And why pray for all men if God has determined that some shall 
not be saved, or if we believe that all will not be saved ? The fact 
that we are required to pray for all men, and to do so in faith, noth- 
ing doubting, is a strong proof of the doctrine for the truth of which 
we are contending. 

21. Finally, we infer the truth of this doctrine from the fact that 
it is in accordance with the highest and holiest desires and expecta- 
tions of all benevolently disposed and good men ; and that the oppo- 
site doctrine does violence to the intellectual powers of man, and is 
repugnant to the better feelings of his nature. Just in proportion 
as the feelings of mankind become refined and elevated, and as their 
intellectual powers are cultivated, and light and knowledge increase, 
just in that proportion will this doctrine spread and prevail. 



CHAPTER XXI 



OBJECTIONS TO THE DOCTRINE OF 
ENDLESS MISERY. 



1. It makes God the author of an infinite evil. Misery is evil. 
The idea of misery infinite in duration presupposes the idea of infi- 
nite evil. No finite being can be the cause of an infinite evil. 
God is the only infinite being in the universe. If, therefore, infi- 
nite evil does actually exist, its existence must be referred to God. 
But to suppose God to be the author of an infinite evil, is to suppose 
that he is infinitely evil himself. 

2. It impeaches some of the most glorious attributes of the Deity. 
If it be said that this evil is something which God did not foresee, 
wish, will, desire, appoint, permit, intend nor purpose, then his wis- 
dom, foreknowledge and omniscience, are expressly denied. If it be 
said that he foresaw this evil, but could not prevent it, this impeaches 
his power, his goodness, justice, mercy and benevolence ; because, to 
air those whom he created, knowing that their existence would be 
an endless curse, he is neither good, just, merciful nor benevolent. 
If it be said that this evil is something which he did actually will, 
wish, desire, purpose and appoint, this not only impeaches his good- 
ness, justice, mercy and benevolence, but it makes him as malignant 
as malignity itself ; — a perfect monster in cruelty, and as much 
worse than a Caligula or a Nero, or even the fabled god of hell, as 
he possesses more power than they to do mischief, to inflict pain 
and misery. 



344 



DOCTRINE OF ENDLESS MISERY. 



3. It teaches that our present existence is one of extreme hazard ; 
so much so, that no rational man could possibly choose to exist un- 
der such circumstances. It has been taught by the believers in this 
doctrine that ninety-nine out of every hundred of the human fami- 
ly would suffer endless misery ; and, indeed, if there is any truth 
in their general theory, this seems to be a necessary conclusion. 
Every man who is born into the world, therefore, stands ninety-nine 
chances of being endlessly miserable, to one of being endlessly hap- 
py.. Now, suppose a narrow bridge erected- over a deep chasm or 
gulf. On the opposite side there is a fine country, a healthy cli- 
mate, and everything which can be conducive to the happiness of 
man. On this side we must experience the same toils, deprivations 
and sufferings, which fall to the lot of man in this life. We are 
anxious to cross this gulf and better our condition. We approach 
to the brink of the gulf, and propose crossing the bridge. We are 
informed that we are at perfect liberty to do so ; but says our in- 
formant, " before you attempt the passage, I feel in duty bound to 
inform you, that although thousands have attempted to cross this 
bridge, yet ninety-nine out of every hundred fail in the attempt, 
fall from the bridge, and are dashed to pieces in the chasm below." 
What rational man, under these circumstances, . would be willing to 
attempt the passage ? Not one. No — we should choose rather to 
remain where we were, than to run such an awful hazard. And yet 
this falls infinitely short of being a parallel case to that of the 
other. In the one case we only run the risk of our lives. In 
the other we run the risk of being endlessly miserable, when the 
chances are as ninety-nine to one against us. What rational man 
would not rather choose to sleep the quiet sleep of non-existence, 
than to receive existence on such terms, and run such a desperate 
chance ? 

4. If, as is contended by the advocates of this doctrine, man is 
the procuring cause of this misery, then it makes infinite conse- 
quences flow from finite causes, which is altogether unphilosophical. 

5. It carries the consequences of men's actions altogether beyond 
the sphere in which they act ; and involves the absurd idea, that we 
can sow our seed in one field, and reap the harvest in another. 
Man, by his sins, only injures himself and his fellow-men, " by 
destroying his own internal peace, and their external happiness." 
He cannot injure God, nor any being superior to himself. His 



DOCTRINE OF ENDLESS MISERY. 



345 



actions do not affect the inhabitants of the moon, nor of any of the 
planetary worlds, nor of any in any part of God's universe except 
those living in this world. Why, then, should it be supposed that 
the consequences of his actions can extend beyond the present world, 
to which all of his actions are confined ? 

6. The doctrine, as it is held by Arminians, makes man the arbi- 
ter of his own destiny, and suspends an eternity of weal, or an 
eternity of woe, upon his own actions. Now, we appeal to every 
rational man, and ask if this is not too important a trust to be 
committed to so frail a being as man ? Man, in his very best estate, 
is a frail child of mortality. He is extremely liable to err, and is 
surrounded with temptations on every hand. He is born into the 
world entirely ignorant and helpless, and all that he ever knows he 
is obliged to learn. The very first that he knows of himself, he is 
as he is, and he cannot help it: The very first sensations he ex- 
periences are those of appetite and want. He is very frequently 
placed (unavoidably by himself) under circumstances which are un- 
favorable to the development and cultivation of his moral nature. 
He is not unfrequently corrupted in his very youth by the teachings 
and examples of his fellow-beings. Now, to suppose that such a 
being is made the arbiter of his own eternal destiny, by Him who 
created him, is such a reflection on the wisdom and goodness of God, 
that we see not how the idea can be harbored for a single moment. 
Man manifests but little wisdom in the management of his temporal 
affairs. Can it be supposed then that he would manage his eternal 
interests any better ? 

7. It charges God with cruelty. It accuses him of inflicting 
pain upon his creatures with no good object in view ; that is, in ref- 
erence to those upon whom it is inflicted. It needs no argument to 
prove that endless punishment can result in no good to the punished. 
If it be said that this misery is inflicted for the purpose of vindi- 
cating God's glory, justice, and his law ; then we ask, — Cannot 
God's glory, justice and law, be vindicated only at the expense of 
the endless misery of millions and millions of his own children ? 
Who would not rather think that no such being as God exists? 
The remark of Plutarch will apply here. " I had rather," says he, 
w that men would say that no such man as Plutarch ever existed, 
than to have them say, there was one Plutarch who devoured his 
own children as soon and as fast as they were born into the world," 



346 



DOCTRINE OF ENDLESS MISERY. 



Suppose you see a father inflicting punishment upon one of his chil- 
dren ; he continues to lay on stripe after stripe, until the shrieks 
and cries of the unfortunate child cause your blood to chill in your 
very veins. You ask the father why he inflicts such severe punish- 
ment. He tells you, to vindicate his own parental authority, and 
the law which he has established for the regulation of the conduct 
of his children. You ask again, But have you no other object in 
view ? Do you not intend the good of your child ? He tells you, 
no ; his only object is to vindicate his law. Now, suppose that 
father to have the power to perpetuate the existence of that child 
through endless duration ; and that you ask him if he intends that 
the punishment which he is inflicting shall ever cease. He answers, 
no ; and informs you that he intends to perpetuate the existence of 
his child through eternity, and make him a monument of his eter- 
nal wrath and displeasure ; and all to vindicate his own authority, 
honor and law. What would you think of the glory,, and honor, 
and authority, and law, of such a parent as this ? Why, the voice 
of insulted humanity would cry out and brand such a father with 
infamy. And every rational man would say that he was undeserv- 
ing the name of parent. How, then, can we attribute such a char- 
acter, and such conduct, to the God of heaven, as to suppose that 
he will inflict such pain upon his creatures as can never result in 
any good? 

8. It can result in no good to any being or beings in the uni- 
verse ; and is, therefore, not only useless, but infinitely worse than 
useless. 

9. No such penalty was ever annexed to any known law given by 
God to man. 

10. God never threatened any man, nor any set of men, with 
any such punishment. 

11. No such punishment^was ever threatened to man, by any 
prophet, priest or king, mentioned in the Bible. 

12. No person mentioned either in the Old or New Testament 
ever expressed any fears of suffering such misery. 

13. No person mentioned in the Bible ever prayed to God to be 
saved from such misery. 

14. It originated among the heathen. Of course it had its ori- 
gin among those nations that enjoyed no revelation from God ; and 
is, therefore, a mere chimera of the human imagination. 



DOCTRINE OF ENDLESS MISERY. 



347 



15. It has a direct tendency to call out the very worst passions 
of human nature ; to blunt the finer feelings of the same, and to 
foster a spirit of pride, arrogance, self-righteousness, pharisaism, 
exclusiveness, vindictiveness, cruelty, partialism, malice, malignity, 
revenge and persecution. In proof of this, we have only to appeal 
to the history of the conduct of those who have believed this doc- 
trine. The Jews of ancient times, if they did not believe this 
doctrine, at least believed in a partial God ; and this made them 
partial and exclusive in their feelings. Hence they despised and 
persecuted every other nation on earth. And if they have been 
despised and persecuted in turn, it has always been by those of the 
same partial views as themselves. The Jews of our Saviour's time 
believed the doctrine of endless misery, having learned it from the 
heathen ; and, under the influence of the feelings engendered by it, 
they persecuted the disciples of Christ from city to city, imbrued 
their hands in the innocent blood, and crucified the Son of God. 
Under the influence of this doctrine, and acting upon the belief that 
the Mahomedans were the enemies of God, and were hated by him, 
the crusaders waged an exterminating war of many years against 
them, and millions and millions of lives were destroyed in the con- 
test. Under the influence of the spirit of the same doctrine, Peter 
the Hermit raised an army of 600,000 men, and marched to Jeru- 
salem to wrest the " holy land " from the grasp of the infidel Turk. 
And what a righteous retribution awaited them ! They left their 
bones to bleach on the plains of Palestine, and their blood flowed 
freely to fatten the soil of that country. Under the same influence 
the Catholics have martyred thousands of innocent victim's, and they 
too have been persecuted from the same cause. Under the influence 
of the same views men have instituted the inquisition, the wheel, 
the rack, and the torture. They have tied: their fellow-men to the 
stake, and destroyed them with fagot and flame. They have 
whipped Baptists, and hung harmless and peaceable Quakers. They 
have kindled the fires of Smithfield, and plunged the dagger into 
the hearts of sixty thousand innocent victims*in one day. In fine, 
this doctrine has filled the world with carnage and blood for more 
than eighteen hundred years ; and it is high time that it was ban- 
ished from the world. A'doctrine of such a tendency never proceeded 
from a God of truth and love. 

16. It has driven thousands to despair, madness, suicide, and 



348 



DOCTRINE OF ENDLESS MISERY. 



death. This fact is so notorious that it requires no proof. The 
newspapers teem with accounts. of this kind almost every week. 

17. It does violence to the reasoning powers of man, and is ab- 
horrent to the better feelings of his nature. 

18. All human observation and experience are directly arrayed 
against it. God has so guarded the interests of his creatures here, 
that pain cannot be endured, beyond such a point, without termi- 
nating in the death of the sufferer. Can we then suppose that he 
will ever perpetuate the existence of his creatures only to make 
them miserable ? 

19. It teaches that God will raise myriads of human beings from 
the quiet sleep of death, and the slumbers of the grave, and consti 
tute them immortal, for no other purpose but to make them end 
lessly miserable. Of course this makes the doctrine of the resur 
rection a subject of dread and fear, rather than of hope and joy. 

20. It teaches that the divine justice is of such a nature that it) 
can never be satisfied ; for what is always doing, will, of course, 
never be done. 

21. If, as has been taught by some of the advocates of endless 
misery, every sin deserves endless punishment, and if endless pun- 
ishment consists in inflicting all the pain upon the wicked which 
their natures will be capable of enduring, then this doctrine renders 
it utterly impossible for God himself to punish any individual for 
more than one sin. Of course all other sins were committed with 
perfect impunity. How, then, is God's justice to be vindicated ? 

22. It teaches that God's law will eternally be violated ; and, of 
course, never fulfilled. Hence, it comes in contact with the testi- 
mony of Jesus Christ. Matt. 5: 18. 

23. The doctrine, as held by Arminians, teaches that God has 
been baffled in his design in creating man ; and, of course, that 
there is a power in the universe which is superior to God himself. 

24. The same theory teaches that God has been made the subject 
of pain and misery by his own creatures ; and that that^misery can 
never end. Disappomtmer.it implies uneasiness ; and uneasiness im- 
plies pain and misery. If, therefore, God has been disappointed in 
the grand and glorious object which he had in view in creating man, 
that disappointment must be a source of ffnhappiness to him ; and 
if he is to be eternally disappointed, he must be eternally miserable. 

25. It teaches that if God was infinitely malignant and cruel, it 



DOCTRINE OF ENDLESS MISERY. 



349 



could not be worse for a large portion of his sentient creatures than 
it actually will be ; while, at the same time, the advocates of this 
doctrine say that God is infinitely benignant, benevolent and good. 
A more palpable contradiction in terms cannot well be imagined 
nor conceived. 

26. It is directly calculated to destroy the confidence of man in 
the Bible as a revelation from God, and is no doubt the principal 
cause of nine-tenths of the infidelity which prevails in our world. 

27. It has a direct tendency to bar the exercise of that trust and 
confidence which we ought to repose in God, and which is so neces- 
sary to our well-being and happiness in life. 

28. It has its origin in hatred. If all mankind had loved each 
other as they love themselves, no one would ever have dreamed that 
any man was in danger of suffering endless misery. Ask the be- 
liever in this doctrine if he believes his parents will suffer such 
misery, and he will tell you, no. Ask if he believes his brothers, 
his sisters, his wife, his children, or his friends, will suffer such 
misery, and he will answer, no. Even if any of these have died 
without making any profession of religion, and even without any 
hope for themselves, still he will express at least a faint hope that 
they will not be made endlessly miserable. But why all this ? Ah, 
he loves his parents, brothers, sisters, wife, children, and friends, 
and is willing that they should go to heaven and be happy. But 
you ask him if he. believes that that man who has greatly injured 
him will suffer such misery, and his answer will be, " 0 yes ; hell 
was made for just such characters as he." This shows that the 
doctrine originated in hatred ; and that " hell is built on spite." 
We ought to strongly suspect and distrust a doctrine which origi- 
nates from such a source. 

29. It gives to man the tremendous power of fixing the destiny 
of his fellow-man, either for weal or woe, through the ceaseless ages 
of eternity. What a chance for the exercise of malice and revenge 
does this doctrine give to man ! Let us suppose the case of an indi- 
vidual who is a worthy and respectable man ; — he has, however, 
made no profession of religion, nor experienced that miraculous 
change which is supposed to be necessary in order to entitle him to 
salvation. He is forty years of age ; if he lives to be fifty, he will 
experience this change and be saved. An individual, of the very 
worst character, imbibes a hatred toward this man, and, instigated 

30 



850 



DOCTRINE OF ENDLESS MISERY. 



by the spirit of revenge, murders him. The murderer is arrested, 
tried, found guilty, and sentenced to be hung. While confined in 
prison, awaiting the day of execution, he is visited by the pious 
clergy. They pray with him, exhort him to repentance, and finally, 
through their instrumentality, he is truly converted. On the day 
of execution he is swung upon the gallows, and his happy spirit is 
wafted to the realms of bliss. While there, he looks over the bat- 
tlements of heaven, and sees the man whom he murdered on earth 
writhing in the agonies of hell. Now, let us suppose that this mur- 
derer, if he had not committed this crime, would never have repent- 
ed, but would have died in his sins and went to hell. Is it not plain 
that, in this case, the act of murder has been the means of sending 
a man to hell, who would have otherwise went to heaven ; and of 
sending another to heaven, who otherwise would have went to hell ? 
What a tremendous power is this to commit to erring man ! 

30. The doctrine of endless hell torments is built on poetry, para- 
bles, metaphors, figures of speech, fancy and imagination. The 
heated imagination of the ancient poets first conceived the idea of 
endless torture. And the advocates of the doctrine at the present 
day, so far as they rely upon the Bible to prove it, appeal to the 
parables, metaphors and figures, which abound in that book, rather 
than to any plain, positive or direct testimony. 

31. It teaches, that not only millions and millions of human 
beings, who have lived and died in our world, will be made endlessly 
miserable, but that millions and millions yet unborn, will, if they 
exist, become the subjects of the same misery. Now, in reference 
to those yet unborn, there is but one way to prevent their being 
endlessly miserable. Proclaim universal celibacy, — cease to propa- 
gate the human species, — and of course you will cease to be instru* 
mental in bringing beings into existence to be plunged beneath the 
liquid fires of hell's sulphurous flames. Benevolence, justice and 
humanity, lift up their voice and demand that this course be pursued 
by every rational man. A doctrine, from which such conclusions 
can be legitimately drawn, cannot possibly be true, but must inevita- 
bly be false. 

32. It teaches that God has annexed a penalty to his law, which, 
if inflicted, will produce the very thing which the law was designed 




DOCTRINE OF ENDLESS MISERY. 



351 



plished in so far as it prevents disobedience and secures obedience. 
But if, when it is violated, it inflicts endless misery on the transgres- 
sor, then the design of the law is completely thwarted by its own 
penalty. It may be said that, "allowing the penalty to be limited 
misery, yet, if the penalty is suffered, the design of the law is de- 
feated as well as in the other case." We reply, if the object in 
inflicting the penalty is to prevent transgression and enforce 
obedience, then the design of the penalty is in harmony with the 
design of the law. On this principle we avoid the monstrous 
absurdity which is evidently involved in the idea that an infinite 
penalty is annexed to the law. 

33. It teaches that God has annexed a penalty to his law, which, 
if inflicted, will forever prevent a large number of its subjects from 
complying with its requirements. The law demands obedience. 
It always did and always will require this of all men. But, if God 
dooms any portion of mankind to endless spiritual death, then it will 
be impossible for such ever to obey the law. 

34. It teaches that God's law rests and is satisfied with the 
infliction of its penalty. Now, if this is the nature of God's 
law, then, as "all have sinned," the law would be just as well 
satisfied with the endless sin, rebellion and misery, of all mankind, 
as with their obedience. A most singular law such would be 
surely. 

35. It teaches that God has annexed a penalty to his law, which, 
if inflicted, would be a greater evil than the transgression of the 
aw. That transgression of the law produces misery we admit. 
But, then, that misery is finite and limited, it being the effect of a 
finite and limited cause. Now, if God inflicts endless misery on the 
transgressor, then it will be seen at once that the remedy is infinite- 
ly worse than the disease. 

36. It teaches that God's law is directly arrayed against his 
promises. God has promised to bless all mankind in Christ, the seed 
of Abraham. Acts 3: 25. This blessing consists in turning men 
from iniquity and saving them from sin. Acts 3 : 26. Now, the 
doctrine of endless misery teaches that God's law will continue to 
be violated and trampled under foot, by a large portion of its sub- 
jects, throughout all coming time. How, then, can God's promises 
ever be fulfilled ? How absurd to suppose that God has involved 
himself in a dilemma like this ! 



352 



DOCTRINE OF ENDLESS MISERY. 



37. A doctrine so repugnant to reason, so directly opposed to the 
dictates of benevolence, humanity and justice, cannot be believed by 
any well-regulated and well-balanced mind. Hence, the wise and 
good of all ages, whenever and wherever this doctrine has been 
known, have rejected it. 



CHAPTER XXII 



ON THE AUTHORITY OF THE APOSTOLIC 
AND CHRISTIAN FATHERS. 



Those early converts to Christianity, who distinguished themselves 
in defending and publicly teaching the Christian religion, and who 
lived before the year 120, and who by possibility might have associ- 
ated with some of Christ's apostles or evangelists, are called the 
" Apostolic Fathers." Those who succeeded them, and lived after 
the year 120, up to the time of the establishment of Popery, are 
called the " Christian Fathers." In the various controversies, on 
religious points of doctrine, which have agitated the Christian church, 
the disputants have been in the habit of appealing to the authority 
of these fathers. In the course of the controversy between Univer- 
salists and Limitarians, the authority of these men has sometimes 
been appealed to as sufficient to settle the point in dispute. Both 
parties have appealed to their opinions with great confidence ; as if 
what they believed and taught was a matter of great consequence. 
Now, it appears to us that more importance\as been attached to the 
question, What did the Apostolic and Christian Fathers think, and 
how did they believe ? than it is really deserving of. A few of our 
reasons for so thinking will now be given. 1st. We will speak of 
the Apostolic Fathers. 2d. Of the Christian Fathers. 

I. The Apostolic Fathers are Clemens, Bomanus, Ignatius, Poly- 
carp, Papius, Barnabas, and Hennas. These are all whose writings 
have come down to us. That their opinions are deserving of but 
little weight, is evident from the following facts : 1. There is no 
30* 



354 



THE APOSTOLIC AND CHRISTIAN FATHERS. 



proof that either of them ever associated with any of Christ's apostles 
or evangelists. If they did, one thing is certain, they have not in 
their writings mentioned one of the historians of Christ. See Dod- 
welVs Diss, on Irenus. 2. It is said that Clemens and Ignatius 
were acquainted with the apostles ; and that Polycarp was the dis- 
ciple of John ; but of this there is no direct proof. Allowing it to 
be true, however, all this might be, and yet they not learn anything 
from the apostles respecting the great point in dispute now between 
Limitarians and Universalists. The circumstances of times then 
made it necessary that the doctrine that Jesus was the true Messiah, 
and the Sent of God, should be the prominent and fundamental doc- 
trine taught ; and but little was said about anything else. Besides, 
the writings of Clemens, Ignatius and Polycarp, afford no proof of 
the doctrine of endless misery. It is thought that they believed in 
a limited resurrection, and that none except the righteous would be 
raised from the dead. If so, they held, an opinion at variance with 
that taught by the apostle Paul ; and, of course, could not have 
learned it either from him or from the teachings of Christ. 3. The 
writings of these men prove that they were " men of but little learn- 
ing ; and, for the most part, of as little judgment ; and whoever 
reads them, expecting to find them either instructive or edifying, 
will rise from their perusal in disappointment, if not with disgust." 
The epistle of Clemens is the best of them all, and " contains but one 
instance of those absurd allegories which abound in the succeeding 
fathers." The writings of Ignatius "contain some puerile conceits, 
betray a fondness for the Eastern fables concerning the angelic world, 
and are filled with earnest injunctions of the most unreserved sub- 
mission of reason, faith and practice, to the clergy ; whose author- 
ity is often likened, expressly, to that of God and Jesus Christ." 
Poly carp's writings evince " a more regular and intelligent mind 
than most of the ecclesiastical writings of that age. The author is 
guilty of one exception to his general moderation, when he exhorts 
his brethren to be ' subject to the elders and deacons, as unto God 
and Christ.' " Papius formed " a collection of idle tales and fool- 
ish notions, and published them to the world as the authoritative 
instructions of Christ and his apostles ; and succeeding fathers 
adopted some of its fictions." The epistle of Barnabas " was com- 
posed by some Jewish Christian of mean abilities, for the purpose of v 
representing the Mosaic law and other parts of the Old Testament 



THE APOSTOLIC AND CHRISTIAN FATHERS. 355 



as containing a hidden account of Christ and his religion. The alle- 
gorical and mystical interpretations of which the epistle mostly con- 
sists present an extraordinary instance of blind stupidity aiming at 
discoveries." " Understand, children," says he, " these things more 
fully : that Abraham, who was the first that brought in circumcision, 
performed it, after having received the mystery of three letters, by 
which he looked forward in the spirit to Jesus. For the scripture 
says that Abraham circumcised three hundred and eighteen men of 
his house. But what then was the mystery that was made known 
to him? Mark, first, the eighteen; and, next, the three hundred. 
For the numeral letters of ten and eight are IH. And these denote 
Jesus. And because the cross was that by which we were to find 
grace, he, therefore, adds three hundred ; the numeral letter of which 
is T, the figure of the cross. Wherefore, by two letters he signified 
Jesus, and by the third, his cross. He who has put the ingrafted 
gift of his doctrine within us, knows that I never taught to any a 
more certain truth; but I trust ye are worthy of it." " Such is 
one of the important discoveries our author communicates." If he 
never taught a greater truth than this, then everything else he 
taught was, by his own confession, a lie. 1 Strange as it may seem, 
the later fathers, even those of undoubted learning, such as Justin 
Martyr, Irenseus, Clemens Alexandrinus, &c, appear to have been, 
by no means, insensible to the charms of their kind of nonsense." 
" The last, as well as the longest, of tho works of the Apostolic Fathers, 
so called, is that effusion of second childishness, The Shepherd of 
Hermas. It was written at Rome by a brother of the bishop of 
that city ; but it betrays an ignorant and imbecile mind, in absolute 
dotage. The author relates pretended visions, and introduces in- 
structions which he received from an angel, who occasionally ap- 
peared to him, as he asserts, in the habit of a shepherd. But the 
conversation he attributes to his celestial visitants is more insipid 
than we commonly hear from the weakest of men." See Ancient 
History of TJniversalism, Chap. I. 

II. Of the Christian Fathers, the most distinguished are the fol- 
lowing : Justin Martyr, Titian, Hegesippus, Irenaeus, Athanagorus, 
Theophilus, Clemens Alexandrinus, Tertullian, Origen, Demetrius, 
Alexander, Heracles, Ambrosius Firmilian, Gregory Thaumaturgos, 
Athanodorus, Cyprian, Dionycus, Nepos Methodius, Arnobius, Lac- 
tantius, Paul of Samosata, Pamphilus, Eusebius, Athanasius, Greg- 



356 



THE APOSTOLIC AND CHRISTIAN FATHERS. 



ory Nazienzen, Gregory Nyssen, Didymus, Basil, Apollinarius, 
Epiphanius, Jerome, Evagrius, Theophilus, Ambrose, Chrysostom, 
Augustine, IsodorusRufinus, Anastasius, Theodosius, Augustine Theo- 
dorus, Theodoret, Synesius, Jerome, and Hilary. That the opinion 
of these men on any important point is not deserving of any great 
weight, and ought not to be considered sufficient to settle any disputed 
subject of great importance, is evident from the following facts : 

1. They were not inspired men. We might as well, therefore, 
appeal to the opinions of J ohn Calvin, Martin Luther, and a host of 
others who have lived since their day, as to appeal to the opinions 
of either the Christian or Apostolic Fathers. Yea, we may as well 
trust to our own opinions as to trust to theirs. 

2. In relation to some very important points, they differed among 
themselves. If we appeal to their testimony, then, we can prove 
Calvinism to be true, and we can prove it to be false. We can 
prove Arminianism to be false, and we can prove it to be true. 
We can prove Universalism to be a doctrine of devils, and we can 
prove it to be the truth of God. Who cannot see that such testi- 
mony defeats itself? 

3. The Christian Fathers were no more competent, nor any better 
qualified, to understand the scriptures of the Old and New Testament, 
than we are at the present day. Indeed, they were not as much so, 
as their writings prove. The most distinguished of them were con- 
verts from some one of the various schools of heathen philosophy ; 
and when they came over to Christianity, they brought many of 
their philosophical opinions with them. These they incorporated 
and blended with the Christian religion, and made up a system of 
theology, composed partly of Christianity and partly of heathen 
philosophy. They were in the habit of allegorizing and mystifying 
the Scriptures, instead of understanding them in their plain and 
obvious sense. This, of course, would have an effect to bewilder 
their minds, and prevent the light of truth from shining into their 
understandings. They were comparatively ignorant of the peculiar 
style and phraseology of the Hebrew language, which style was 
adopted by Christ and his apostles ; and they were ignorant of all 
just rules of interpretation. By the aid of the light which has been 
thrown upon the various sciences since the days of these fathers, we 
enjoy better means and greater facilities for arriving at the true 
esnse and meaning of the Scriptures than they did. 



THE APOSTOLIC AND CHRISTIAN FATHERS. 357 



4. Of the writings of the Apostolic Fathers, arid of the early 
Christian Fathers, some are known to be forgeries, and the authen- 
ticity of others is very doubtful. Of those which are genuine, many 
of them are compositions such as any school-boy ought to be ashamed 
of, and contain within themselves certain evidence that the writers 
were either very weak, credulous or superstitious men, or most noto- 
rious liars. The book called The Sibylline Oracles was forged by 
some Christian or Christians, and palmed off upon the heathen as 
genuine. The Sibyls were supposed by the Greeks and Romans to 
be very ancient prophetesses of extraordinary inspiration ; and this 
book was fabricated and ascribed to them, and then " sent into the 
world to convert the heathen by the pretended testimony of their 
own prophetesses. It is mortifying to relate that not one of the 
defenders of the faith at that day had the honesty to discard the 
fraud, even when it was detected by their heathen opponents." On 
the contrary, it was quoted as genuine ; and its teachings urged as 
incontrovertible evidence by all the principal writers of that day ; 
even by such men as Justin Martyr, Athanagoras, Theophilus of 
Antioch, Clemens Alexandrinus, and the succeeding fathers. The 
genuineness of the epistles of Ignatius " has been attacked and de- 
fended with a zeal little proportioned to their worth or real weight 
in any cause whatever." And The Relation of the Martyrdom of 
Polycarp is thought to be a forgery. Justin Martyr was a man 
who lacked sober judgment ; and was guilty of frequent mistakes in 
consequence of his carelessness and gross credulity. He believed in 
the existence of demons, and that they were the fruit of a connection 
between angels and women. He also believed that the Christians 
had power to exorcise the demons at pleasure. In fine, all his early 
heathen notions were only modified to his new religion. He " ap- 
plied and explained scripture without the least regard to rational 
interpretation." But we need not particularize. The fact is, that 
the writings of the Christian Fathers show, conclusively, that many 
of them were weak men ; that all of them were extremely credulous ; 
that they believed in demons, giants, and a thousand other vagaries 
which never had any existence except in the imagination of man. 
Even the great Origen himself believed that miracles might be per- 
formed by simply pronouncing the name Jesus. And the early 
fathers, " who, by the interposition of evil spirits, could so readily 
explain every preternatural appearance, were disposed, an/1 oven 



358 



THE APOSTOLIC AND CHRISTIAN FATHERS. 



desirous, to admit, and did admit, the most extravagant fictions of 
the Pagan mythology.' 1 The early- fathers appealed to what they 
called apostolic traditions to prove opposite doctrines, even when 
those pretended traditions were self-contradictory, and, therefore, 
of no authority whatever. Even those who are said to have been 
the disciples of the apostles, " adduced contrary traditions on one 
and the same point." Polycarp visited Anicetus, bishop at Rome, 
about A. D. 150, and held an amicable discussion with him on the 
proper time for holding Easter. Each alleged apostolical tradition 
for his own time, in opposition to that of the other. See Eusebius 1 
Eccl., lib. v., chap. 24, and Ancient History of Universalis™, 
chap. 2. But there is one fact, . which, if there were no other, would 
be sufficient of itself to show that no importance ought to be attached 
to the teachings of the Christian Fathers. It is this : 

5. The Christian Fathers were guilty of forging books to prove 
their doctrines of believing what they did not teac]i, and of teach- 
ing what they did not believe. They sometimes employed known 
falsehood in support of their cause. " This pernicious artifice they 
are said to have derived from the Platonic paradox, that it is law- 
ful to lie for the truth ; but one would suppose it suggested by 
their own intemperate zeal, rather than by any maxims of philoso- 
phy. They forged books in support of their religion ; a practice 
which it is said they borrowed from the heretics ; and they propa- 
gated accounts of frequent miracles, concerning which all the ear- 
lier writers after the apostles- had been silent." The following 
extracts from the writings of Tertullian will give some idea of the 
character of the man. " Why am I not ashamed of maintaining that 
the Son of God was born ? Why ? because it is itself a shameful 
thing. I maintain that the Son of God died. Well, that is wholly 
credible, because it is monstrously absurd. I maintain that after 
having been buried he rose again ; and that I take to be absolutely 
true, because it is manifestly impossible." "You are fond of your 
spectacles," said he, in allusion to the Pagans ; " there are other 
spectacles : that day disbelieved, derided by the nations, that last 
and eternal day of judgment, when all ages shall be swallowed up 
in one conflagration, — what a variety of spectacles shall then ap- 
pear ! How shall I admire, how laugh, how rejoice, how exult, 
when I behold so many kings, worshipped as gods in heaven, togeth- 
er with Jove himself, groaning in the lowest abyss of darkness ! so 



THE APOSTOLIC AND CHRISTIAN FATHERS. 



359 



many magistrates, who persecuted the name of the Lord, liquefying 
in fiercer flames than they ever kindled against Christians ; so many 
sage philosophers blushing in raging fire, with their scholars whom 
they persuaded to despise God, and to disbelieve the resurrection ; 
and so many poets shuddering before the tribunal, not of Rhadaman- 
thus, not of Minos, but of the disbelieved Christ ! Then shall we 
hear the tragedians more tuneful under their own sufferings ; then 
shall we see the players far more sprightly amidst the flames ; the 
charioteer all red-hot in his burning car ; and the wrestlers hurled, 
not upon the accustomed list, but on a plain of fire." - See Tertul. 
De Spectaculis, C. 39, and Be Spectaculis, C. 30. The opinions 
of a man who could write such nonsense as is contained in the first 
extract, or who could possess such a spirit as is manifested in the 
last, are deserving of no weight whatever. The great ecclesiastical 
historian, Eusebius, heads chap. 31, of Book 12, of his " Evangeli- 
cal Preparation," thus : " How far it may be proper to use 
Falsehood as a Medicine, and for the benefit of those who 
require to be deceived." And he undertakes to defend the pro- 
priety of using falsehood by appealing to pretended examples in the 
Old Testament. Origen avowed the same principle. See Mo- 
sheim's Dissertations, p. 203. Bishop Horsley, in his controversy 
with Dr. Priestley, states the same fact. At page 160, he says, 
" Time was when the practice of using unjustifiable means to serve a 
good cause was openly avowed, and Origen himself was among its de- 
fenders." Chrysostom, bishop of Constantinople, defended the same 
doctrine. See Mosh. Diss., p. 205. Gregory of Nazienzen, sur- 
named " The Divine," says, " A little jargon is all that is necessary 
to impose on the people. The less they comprehend the more they 
admire. Our forefathers and doctors of the church have often said, 
not what they thought, but what circumstances and necessity dic- 
tated to them." Synesius, bishop of Ptolemais, says, " The people 
are desirous of being deceived. We cannot act otherwise respect- 
ing them." And a little further on he says, " For my own part, 
to myself I shall always be a philosopher ; but, in dealing with the 
mass of mankind, I shall be a priest." See Cave's " Ecclesiastica" 
p. 115. St. Jerome says, " I do not find fault with an error which 
proceeds from a hatred towards the Jews, and a pious zeal for the 
Christian faith." See Opera, torn. 4, p. 113. . Mosheim "espe- 
cially includes in the same charge," Ambrose, bishop of Milan ; 



360 



THE APOSTOLIC AND CHRISTIAN FATHERS. 



Hilary, bishop of Poictiers, and Augustine, bishop of Hippo, in 
Africa, " whose fame," says Mosheim, " filled, not without reason, 
the whole Christian world. We would willingly," he adds, " ex- 
cept them from this charge ; but truth, which is more respectable 
than these venerable fathers" {amen), "obliges us to involve them 
in the general accusation." Dr. Chapman, in his " Miscellaneous 
Tracts," page 191, says, " The learned Mosheim, a foreign divine 
and zealous advocate for Christianity, who, by his writings, has 
deserved the esteem of all good and learned men, intimates his 
fears that those who search with any degree of attention into the 
writings of the fathers and most holy doctors of the fourth century, 
will find them all, without exception, disposed to lie and deceive, 
whenever the i?iterests of religion require it" " The learned 
Dodwell," in a work published by him, " abstains from producing 
more proofs of ancient Christian forgeries," " through his great 
veneration for the goodness and piety of the fathers." What a 
strange and inconsistent reason was this ! 

For publishing the above facts to the world we may be censured 
by some, but we have long since adopted the maxim, " let the truth 
be told though the heavens fall ; " and the above facts being truths, 
we fearlessly proclaim them. In relation to those who would cen- 
sure us for so doing, we have only to say, their opinions are of no 
more consequence than the opinions of the Christian Fathers them- 
selves. Such, reader, was the character and such was the conduct 
of the Christian Fathers. And yet they have been called " Chris- 
tian Fathers." . That very title which Jesus instructed his disciples 
to apply to no man on earth, has been applied to them ; even by 
those who profess to be the disciples of Christ. They have been 
called "pious saints," and " most holy fathers" But, if such 
conduct as they were guilty of does not manifest depravity, then 
we have no evidence that depravity exists in any man on earth. 
If they were deserving of these high and honorable titles, where is 
the man who is not ? They have been sainted and canonized, and 
their intercession in behalf of sinners has been supplicated by those 
calling themselves Christians. And to this day their authority is 
thought, by Catholics and Episcopalians, to be very important in 
settling controverted points of doctrine. These, then, are to be our 
oracles, are they ? No ; we acknowledge no oracles except the 
oracles of God, contained in the Old and New Testament. These 



THE APOSTOLIC AND CHRISTIAN FATHERS. 361 

are to be our authorities on points of doctrine, are they ? No ; we 
acknowledge no authority but that of nature, reason and the Bible. 
These are our interpreters of the Bible, are they ? No ; we are 
Protestants, and will interpret the Bible for ourselves. These are 
our masters, are they ? No ; we acknowledge no master but Christ. 
These are our intercessors before the throne of God, are they ? No ; 
we want but one intercessor and that intercessor is J esus. These 
are our advocates before God, are they ? No ; we want but one 
advocate with the Father, and that advocate is Jesus Christ. These 
are mediators between us and God, are they ? No ; we acknowledge 
but one mediator, and that mediator is " the man Christ Jesus." 
These are our spiritual fathers, are they ? No ; we acknowledge 
but one spiritual Father, and that Father is God. People may 
talk and prate about the pious, and holy, and Christian Fathers, as 
much as they will ; but the fact is, these are only high-sounding 
titles and phrases, which can serve no other purpose but to deceive, 
delude, and to impose upon mankind. And any church, which has 
no other foundation to rest on but the authority of such men, must 
eventually be shaken to its very foundation ; and its extravagant 
and arrogant claims and pretensions will be discarded by every 
arat ; onal man. 

81 



CHAPTER XXIII. 



2 he Articles of Faith, Plan of Church Government, and Statis* 
tics of the Denomination of Universalists in the United States 
and British Provinces. 

ARTICLES OF FAITH. 

The following article on this subject, written by Rev. A. B. 
Grosh, is full, clear and comprehensive, and much better than any* 
thing which we could substitute in its stead. 

" The Universalists, as a body, have no Creed or Confession of 
Faith which members must subscribe, or profess faith in, before 
they can be admitted into fellowship or membership. The Bible 
is the creed of the Universalist. But as we have been, at various 
periods, much misrepresented by our opposers, a Profession of Belief, 
embracing those important points of doctrine in which all Universal- 
ists are agreed, became necessary. * The General Convention of 

* " As the Universalists of the New England States agreed with Con- 
gregationalists, in regard to church government, they could not be legally 
distinguished from them, so as to avoid paying taxes to support the then 
' standing order,' until they became a separate denomination, and made a 
formal Profession of Faith. In New Hampshire they were so taxed, and 
the Supreme Court decided in favor of the Congregationalists, as late, we 
think, as 1803. To obviate this difficulty, which had been anticipated, a 
* Profession of Faith ' was presented by the committee, previously appointed 
for that purpose, and adopted by the General Convention, holden at Win- 
chester, N. H. The members of the committee were Zebulon Streeter, Geo. 
Richards, Hosea Ballou, Zephaniah Laithe, and Walter Ferris ; the Profes- 
sion was composed by the last on the committee. There were some believers 



ARTICLES OP FAITH. 



363 



Universalists for the New England States and others, at that time 
the highest official body in our order, in 1803, adopted and pub- 
lished the following, not as binding on the faith of its members, but 
as declarative of our sentiments. No alterations have been neces- 
sary, neither have any been made in it, since that period. It is, 
therefore, submitted to the reader as an official and correct declara- 
tion of the faith of our denomination at large, wherever it is known 
to exist, whether under the name of Salvationist, Restorationist, 
Christian Friends, or the more common and more appropriate one 
for all believers in impartial and universal grace, Universalists." 

"1. We believe that the Holy Scriptures of the Old and New 
Testaments contain a revelation of the character of God, and of the 
duty, interest and final destination, of mankind. 

" 2. We believe there is one God, whose nature is love ; revealed 
in one Lord Jesus Christ, by one Holy Spirit of Grace, who will 
finally restore the whole family of mankind to holiness and happi- 
ness. 

" 3. We believe that holiness and true happiness are inseparably 
connected ; and that believers ought to maintain order, and practise 
good works, for these things are good and profitable unto men." 

" This general declaration of the general belief of our whole order, 
it will be seen, allows great latitude of opinion on minor points, while 
it especially states our sentiments on all points most important and 
useful to all Christians." 

Lest it should be thought that the above Profession of Faith is 
too brief, and not sufficiently expressive of our views on all points 
connected with the Christian religion, we here insert a form of faith 
which was drawn up by Rev. D. Skinner, and which has been pub- 
lished and extensively circulated in the United States ; premising, 
however, that we do not consider this creed as binding on the con- 
sciences of our fellow-men, but as " a mere general declaration, not 
of the things which must be believed, but of the things that are 
believed among us." To obtain the fellowship of our denomination 
it is only necessary that the individual should believe in one God ; 
in Jesus Christ as the Sent of God and the Saviour of the world ; 

in the trinity and in future punishment on the committee, and yet all could 
cordially agree to the Articles presented." See an article on this subject 
in the Magazine and Advocate, vol. 14, No. 40, taken from the Universalist 
Watchman. 



364 



BIBLE CREED. 



in the authority of the Bible ; and that he should possess a good 
moral character. 

BIBLE CREED. 

Article I. — Concerning God. — We believe in one, only living 
and true God ; that he is a pure spirit, self-existent, immutable, 
eternal, infinite in wisdom, power and goodness, and possesses every 
natural and moral perfection which can render his character amia- 
ble, lovely, reverend and adorable; that he is the Creator, Up- 
holder, Benefactor and moral Governor, of the universe ; that he 
stands in the relation of Father to all mankind ; that, as he hath 
made of one blood all nations of men to dwell on the face of the 
earth, we are his offspring, — all have one Father, one God hath 
created us ; that though there be that are called gods, whether in 
heaven or in earth (as there be gods many, and lords many), yet to 
us there is but one God, the Father, of whom are all things, and 
we in him ; that God is love, good unto all, and his tender mercies 
are over all his works ; that he loveth all the things that are, and 
abhorreth nothing that his hands have made, for he never would 
have created anything to have hated it ; that he is a just God and 
a Saviour, who will have all men to be saved, and come to the 
knowledge of the truth ; that he worketh all things after the coun- 
sel of his own will ; that all his attributes harmonize ; that in him 
mercy and truth have met together, righteousness and peace have 
embraced each other. 1 Cor. 8 : 4 — 6 ; Deut. 6:4; Mark 12 : 
29 ; John 4 : 24 ; Mai. 2 : 10, and 8: 6 ; Gen. 17 : 1 ; Ps. 147 : 
5 ; 45 : 9, and 85 : 10 ; Wisdom 11 : 24 ; Isa. 45 : 21 ; Acts 17 : 
24—28; 1 Tim. 2 : 4, 5 ; Eph. 1 : 11 ; 1 John 4 : 8—16. 

Article II. — Concerning Christ. — We believe in one Lord 
Jesus Christ; that Jesus of Nazareth is the promised Messiah, 
the one Mediator between God and men, the Son of God and the 
Saviour of the world, the brightness of the Father's glory, and the 
express image of his person ; that to him the Divine Spirit was 
given without measure, and hence, God hath made him both Lord 
and Christ — given all things into his hand, even power over all 
fiesh, that he should give eternal life to as many as the Father hath 
given him ; that all that the Father giveth him shall so come to 
him as not to be cast out ; that he was sent to reveal the true char- 
acter of God to the world, and save mankind from sin, misery, dark- 



BIBLE CREED. 



365 



ness and death ; that, to this end, he gave himself a ransom for all, 
to be testified in due time ; is a propitiation for our sins, and not 
for ours only, but also for the sins of the whole world ; that, having 
been crucified on the cross, he arose from the dead on the third day, 
ascended up on high, leading captivity captive, and giving gifts unto 
men ; and having brought life and immortality to light by the Gos« 
pel, he shall see of the travail of his soul and be satisfied ; shall 
reconcile all things unto God, by the blood of his cross ; that as in 
Adam all die, even so in Christ shall all be made alive ; that he 
shall reign in his mediatorial kingdom till all things shall be sub- 
dued unto him ; till death, the last enemy, shall be destroyed ; till 
every knee shall bow, and every tongue confess him Lord, to the 
glory of God the Father ; and that he will then deliver up the king- 
dom to God the Father, that God may be all in all. 1 Cor. 8 : 6, 
and 15 : 3, 4, 22, 24—28 ; 1 Tim. 2 : 5, 6 ; 1 John 2 : 2, and 4 : 
14 ; John 1 : 45 ; 3 : 34, 35 ; 6 : 37, and 17 : 2, 3; Matt. 1 : 
21 ; Heb. 1:3; Eom. 14 : 9 ; Eph. 4 : 8 ; 2 Tim. 1 : 10 ; Isa. 
53. 11; Col. 1: 20; Phil. 2 : 10, 11. 

Article III. — Concerning the Scriptures. — We believe in the 
Divine authenticity of the Scriptures of the Old and New Testa- 
ments, that they contain a true and faithful record of the revelation 
of God to men, and are a perfect and infallible rule of faith and 
practice ; that the prophecy came not in old time by the will of 
man, but holy men of God spake as they were moved by the Holy 
Spirit ; and that all Scripture, given by inspiration of God, is profit- 
able for doctrine, for reproof, for correction and instruction in righte- 
ousness, that the servants of God may be thoroughly furnished unto 
all good works, and become wise unto salvation. 2 Peter 1 : 21 ; 
2 Tim. 3 : 15—17. 

Article IV. — Concerning the Motive to Ohedience. — We be- 
lieve that, as God hath commended his love to us in that, while we 
were yet sinners, Christ died for us, it is our duty to love him be- 
cause he first loved us ; that if God so loved us, we ought also to 
love one another ; that the goodness of God leadeth to repentance ; 
that the grace of God, which bringeth salvation to all men, hath 
appeared, teaching us that, denying ungodliness and worldly lusts, 
we should live soberly, righteously and godly, in this present world ; 
and that those who believe in God, ought to be. careful to maintain 
good works ; for these things are good and profitable unto men ; 
31* 



866 



BIBLE CREED. 



that Christ should be our pattern, and his love should constrain ua 
to walk in his footsteps. Rom. 2 : 4, and 5 : 8 ; 2 Cor. 5 : 14, 15 ; 
Tit. 2 : 11, 12, and 3 : 8 ; 1 John 4 : 11, 19. 

Article V. — Concerning the Reward of Obedience. — "We be- 
lieve that great peace have they who love God's law, and nothing 
shall offend them ; they are like trees planted by the rivers of water, 
that bring forth their fruit in season ; their leaf also shall not wither, 
and whatsoever they do shall prosper ; that Wisdom's ways are ways 
of pleasantness and all her paths are peace ; that she is a tree of 
life to them that lay hold of her, and happy is every one that 
retaineth her ; that the fruit of righteousness is sown in peace of 
them that make peace ; that Christ's yoke is easy and his burden 
light, and all who come to him will find rest to their souls ; that we 
who have believed do enter into rest ; that, though God is the Sa- 
viour of all men, he is especially so of the believer, and that whoso 
looketh into the perfect law of liberty, and continueth therein, and 
is not a forgetful hearer but a doer of the word, this man shall be 
blessed in his deed. Ps. 1 : 3, and 119 : 165 ; Prov. 3 : 17, 18 ; 
Matt. 11 : 28—30 ; Heb. 4 : 3 ; 1 Tim. 4:10; James 1 : 25, and 
3: 18. 

Article VI. — Concerning the Punishment of Disobedience. — 
We believe that God, as the righteous and moral Governor of the 
universe, will render to every man according to his deeds : tribula- 
tion and anguish upon every soul of man that doeth evil, of the Jew 
first and also of the Gentile ; that he that doeth wrong shall receive 
for the wrong which he hath done, and there is no respect of per- 
sons ; that the way of transgressors is hard ; that the wicked are like 
the troubled sea when it cannot rest, whose waters cast up mire and 
dirt ; for there is no peace, saith our God, to the wicked. Rom. 2 : 
6, 9 ; Col. 3 : 25 ; Prov. 13 : 15 ; Matt. 16j 27 ; Isa. 57 : 20, 21. 

Article VII. — Concerning the remedial Design and Limita- 
tion of Punishment. — We believe the Lord will not cast off for- 
ever; but though he cause grief, yet will he have compassion 
according to the multitude of his mercies ; that he will not contend 
forever, nor be always wroth, lest the spirit should fail before him, 
and the souls he has made; that although he may apparently forsake 
his children for a small moment, yet with great mercies will he 
gather them ; in a little wrath he may hide his face from them for 
a moment, but with everlasting kindness will he have mercy on 



BIBLE CREED. 



367 



them, and heal them, and lead them also, and restore comforts unto 
them ; that whom he loveth he chasteneth (and he loveth and chas- 
teneth all) for their profit, that they may be partakers of his holi- 
ness, and be enabled afterwards to say, " Before I was afflicted I 
went astray, but now have I kept thy word." Lam. 3 : 31, 32 ; 
Isa. 54 : 7, 8, and 57 : 16—18; Heb. 12 : 7—11 j Ps. 89 : 30—35, 
and 119 : 67. 

Article VIII. — Concerning Baptism. — As there is a differ- 
ence of opinion among the sincere followers of Christ, in regard to 
this ordinance, and this difference ought not to separate true disci- 
ples one from another, we believe it is the duty of every one to 
follow the dictates of his or her conscience, leaving each to judge 
both of the subject and mode of Baptism, as shall seem most con- 
sistent with Scripture and reason. Matt. 28 : 19 ; John 4:2; 
Acts 2 : 41 ; Rom. 6 : 3—5, and 14 : 1—6 ; 1 Cor. 1 : 14—17 ; 1 
Pet. 3 : 21. 

Article IX. — Concerning Repentance, Faith and Love. — 
We believe, according to the divine doctrine and preaching of Christ 
and his apostles, that repentance toward God for sin, faith in our 
Lord Jesus Christ, and love to God and our fellow-creatures, are 
means of grace appointed by God, and essential to our salvation, 
and glory. Matt. 4 : 16, and 22 : 37—40 ; Mark 1 : 15 ; Acts 3: 
19, 5 : 31, and 20 : 21 ; Heb. 11 : 6 ; 1 John 3 : 23, 24. 

Article X. — Concerning the Extent of Salvation. — We be- 
lieve that God, who is rich in mercy, who turneth the hearts of the 
children of men as the rivers of water are turned, who worketh all 
things after the counsel of his own will, whose people shall be will- 
ing in the day of his power, will, in the dispensation of the fulness 
of times, gather together in one all things, in Christ, both which are 
in heaven and which are on earth, even in him ; and that every 
(intelligent) creature in heaven, and on the earth, and under the 
earth, and such as are in the sea, and all that are in them, shall at 
last unite in the song of Moses and the Lamb, saying, Blessing and 
honor, and glory, and power, be unto Him that sitteth upon the 
throne, and unto the Lamb forever and ever. Eph. 1 : 9 — 11, and 
2:4;Pro\ 21 : 1 ; Ps. 110 : 3 ; Rev. 5 : 13. 



368 



PLAN OF GOVERNMENT. 



PLAN OF GOVERNMENT. 

The following article, taken from the Universalist Register and 
Almanac for 1836, and written by A. B. Grrosh, is as clear and 
correct on this subject as can possibly be desired. 

" The government and discipline of the Universalist denomination, 
so far as it has yet been established on general principles, is republi- 
can and fraternal — in accordance with the mild, equalizing and 
affectionate principles of Christianity. 

" The smallest associations are those called churches and societies. 
These are formed by any number of believers in a vicinity, accord- 
ing to the laws of the State or Territory, or to the customs of the 
community where there are no legal regulations on the subject. 
Brother is the common and equal title of all the male members, as 
sister is that of the females. Where discipline is instituted among 
societies only, it is, as it should be, a church discipline, and con- 
ducted according to the rules laid down in the New Testament — 
particularly as recommended in Matt. 5 : 23, 24 ; 7 : 12 ; 18 : 
15 — 23 ; and the parallel passages. It is to be hoped that, ere 
long, every society will establish such a discipline among its mem- 
bers. 

" The societies are sovereign and independent — competent to 
govern themselves, select and discharge their own officers and preach- 
ers. But for social purposes, and to promote unity and harmony 
among and with each other, in certain districts they unite them- 
selves into 

" Associations. — These are governed by a council, composed, in 
general, of two or more delegates from each society, and of the 
ministering brethren residing within the bounds of the Association. 
The delegates are elected annually, by their respective churches or 
societies. Ministering brethren from other Associations are either 
constitutionally admitted as members of the council, or are invited 
to unite in its deliberations. The discipline instituted over preach- 
ers and societies, by the Associations, is similar to that of churches 
or societies, except where gross offences are committed by preachers, 
when immediate suspension or expulsion is pronounced ; and in no 
case is any further* authority assumed than the withdrawal of fellow- 
ship. 



PLAN 0E GOVERNMENT. 



369 



" The power to grant letters of fellowship or ordination, or both, 
in general belongs to every regularly associated body of believers 
in the order ; but of late years is only exercised by the Associations 
and Conventions, or by ordaining councils, or committees on fellow- 
ship and ordination appointed by them, or acting at the "wishes of a 
society in presumed accordance with the wishes of those bodies. 

" In all other matters the Associations merely advise or recom- 
mend, leaving to societies and individuals the privilege of acting or 
not, as circumstances or their own judgments may dictate and 
require. "When Associations become numerous in any one or more 
States, they generally unite, to extend their social intercourse and 
influence in 

" Conventions. — These are State or sectional, as one or more 
States are embraced within their boundaries. Their councils are 
generally constituted of a certain number of lay, and a certain num- 
ber of ministerial delegates sent by each Association in their fellow- 
ship. Generally, the lay delegates are most numerous — but in 
some Conventions an equal number of each are required. The 
powers of these Conventions, except in granting fellowship and ordi- 
nation, in suspending preachers and withdrawing fellowship from 
them, are merely recommendatory and advisory. 

"When State Conventions become numerous, they sometimes 
unite in a General Convention embracing several States. Thus, 
formerly, the New England States had a General Convention (even 
before any State Conventions were formed), and the Southern and 
Western have formed similar Conventions. But the largest organ- 
ized body of Universalists in America is 

" The United States Convention. Its council is composed of 
delegates chosen annually by each Convention in its fellowship, each 
State being allowed four ministerial and six lay delegates. It meets 
annually, in each State alternately, and continues its session until its 
business is transacted. Its powers are merely recommendatory and 
advisory. If its organization be reckoned from the formation of 
the ' General Convention of the New England States and others,' 
which it superseded, then the session in September, 1853, was its 
sixty-eighth Anniversary." 



370 



STATISTICS OF THE DENOMINATION. 



STATISTICS OF THE DENOMINATION. 

United States. — In 29 States and Territories of the Union* 
there are 19 State Conventions, beside 16 State Organizations for 
other than governmental and disciplinary purposes, 84 Ecclesiastical 
Associations, beside 8 Associational Organizations for Missionary and 
other purposes ; 16 Periodicals, beside 4 Annuals ; 10 Books pub- 
lished within the last year ; 10 Schools under denominational patron- 
age ; 1097 Churches or Societies, not including churches organized 
within societies ; 837 Houses of Worship owned wholly or in part 
by the denomination ; and 612 Preachers. 

These are united in a national organization called the United 
States Convention, to which is attached a national Historical So- 
ciety, and a General Reform Association. 

British Provinces. — One Association, 15 Societies, 7 Meeting- 
houses, and 5 Preachers. 

Total for North America. — One General Convention and two 
National Organizations for Historical and Reformatory purposes ; 19 
State or Territorial Conventions, and 16 other State Organizations 
for Missionary, Tract and Educational objects ; 85 Associations, and 
8 Associational Organizations for general objects ; 20 Periodicals, 
including annuals; 10 Schools, 1112 Churches and Societies; 844 
Houses of Worship, 619 Preachers. 

Of the clergy of our denomination it may with truth be said, 
that, generally speaking, in point of natural and acquired abilities, 
moral character and literary and scientific attainments, they are at 
least respectable. In their political principles they are purely dem- 
ocratic ; the advocates of free toleration and equal rights, and the 
champions of civil and religious liberty. The same is also true of 
the lay members of the denomination. 

As a denomination of professing Christians, we entertain senti- 
ments of the utmost liberality and charity towards all Christian 
sects. We extend the hand of fellowship to all professing the 
Christian name who walk worthy of their vocation. When clergy- 
men of other denominations are present at our meetings, they are 
invited into our pulpits and to take a part in the services. At the 
administration of the Lord's Supper our opposing brethren are 



STATISTICS OP THE DENOMINATION. 



371 



always invited to partake with us ; and our Meeting-houses are open 
and free to all denominations when not occupied by us. 

Gain of the Denomination in nine years. — In 1835 there were 
in the United States and British Provinces, so far as could be ascer 
tained, 661 Societies, 246 Meeting-houses, and 311 Preachers. 
From that time to the present we have gained 437 Societies, 638 
Meeting-houses, and 308 Preachers. 

Probable Number of TJniversalists in America. — The number 
of those who openly avow their belief in Universalism in this coun- 
try, and of those who manifest a preference for that religious per- 
suasion, cannot be less than 800,000, and is probably much greater. 
In addition to these, it is known that Universalism is believed by 
some of the Unitarians of this country, both of the clergy and laity ; 
that a belief in this doctrine prevails to a considerable extent among 
the Hicksite Quakers, and that it is generally embraced by the 
Shakers, and by the Tunkers or German Baptists. Besides, there 
are undoubtedly many believers in Universalism to be found in all 
the different denominations in the country. Prof. Stuart, of Ando- 
ver College, in a late work against Universalism, says that many 
members of Orthodox churches in the New England States seriously 
doubt the doctrine of endless punishment, and that some, both of the 
clergy and laity, entertain a secret belief in universal salvation. Rev. 
Wilbur Fisk, of the Methodist church, in a sermon against Univer- 
salism preached before the New England Conference in 1823, says, 
" The eternity of future rewards and punishments is a subject which, 
at the present, excites among us considerable attention. In conse- 
quence of the plausible objections that are made to the doctrine of 
endless misery, the minds of many serious, candid people have 
become unsettled." He also speaks of some " whose feelings have 
become neutralized by the arguments of the contending parties, and 
who are looking on with dangerous indifference." The celebrated 
Dr. Beecher calls Universalism, " the giant heresy of the day." 

Universalism in Europe. — In England, Ireland and Scotland, 
there are some congregations of Universalists, as also some preach- 
ers who belong to that sect. The Unitarians of these countries 
openly avow their belief in, and boldly preach the doctrine of, uni- 
versal salvation. In Germany it is well known that this doctrine 
prevails almost universally. Dwight, in his " Travels in the North 
of Germany, in 1825 and 1826," says of the Germans, that " they 



372 



STATISTICS OF THE DENOMINATION. 



have done more to enlarge the knowledge of sacred criticism, than 
all the nations of Europe. In this respect, they are a century in 
advance of England and of every other nation." P. 334. On page 
421 he says, that in Germany " the doctrine of the Eternity of 
Future Punishment is almost universally rejected. I have seen 
but one person in Germany who believed it, and but one other whose 
mind was wavering on this subject." 

Facts in relation to the History of Universalism. — Erom the 
time of the death of the apostle John, which happened about A. D. 
100, to the year 150, the history of opinions entertained by Chris- 
tians respecting the final destiny of the human race, is involved in much 
obscurity. But little is known except that the doctrine of the final 
happiness of all men was held by the different sects of Gnostics, viz., 
the Basilidians, the Carpocratians, and the Valentinians. And al- 
though these sects were regarded as heretics by the orthodox fathers, 
and although these fathers " warmly and bitterly attacked their re- 
spective systems in general," yet, " it does not appear that they ever 
selected the particular tenet of the salvation of all souls as obnoxious." 

In the year 140, or 150, a belief in Universalism was distinctly 
avowed in a work, which was the production of some Christian or 
Christians, called the " Sibylline Oracles." 

Of the orthodox fathers, who lived between 150 and 210, some 
believed in Universalism, while others held to the doctrine of endless 
misery. " This diversity of opinion, however, occasioned no divisions, 
no controversies nor contentions among them ; and both sentiments 
existed together in the church without reproach." 

From the year 230 to 553, Universalism was believed and ad- 
vocated by a number of the most learned, pious and distinguished 
fathers that the church ever produced. 

Tertullian, a presbyter of Carthage, in Africa, was the first 
Christian writer who asserted and maintained the doctrine that the 
misery of the wicked will be of equal duration with the happiness of 
the righteous. This doctrine he defended in a work published by 
him in the year 204. 

Universalism was never condemned by any Christian writer, either 
orthodox or heretic, till the year 394. 

" In the year 394 a quarrel broke out between the followers of 
the celebrated Origen and their opponents, in which some of the lat- 
ter attacked, for the first time, the particular tenet of the ultimate 



STATISTICS OF THE DENOMINATION. 



373 



salvation of the Devil, but did not at first object to the final salvation 
of all men. 

" In 399, some of the councils that were convened against the 
Origenists, condemned expressly the doctrine of the salvation of the 
Devil and his angels, though they passed by the belief of the salva- 
tion of all mankind without a censure." 

Universalism was not officially condemned by the church until the 
Fifth General Council, which was held at Constantinople in the year 
553. See " Ancient History of Universalism," and " Plain Guide 
to Universalism." 

Notwithstanding this authoritative condemnation of Universal- 
ism, the doctrine still continued to be held and maintained in the 
church until the establishment of Popery. 

From the. time of the condemnation of Universalism by the Fifth 
General Council, the church gradually sunk into ignorance, super- 
stition, and moral darkness, until' at last spiritual despotism and 
tyranny reigned triumphant. 

From the time of the breaking out of the Protestant Reformation 
to the present time, Universalism has been believed and advocated 
by some of the most distinguished divines, theologians and philoso- 
phers, of all the different prominent sects in Christendom. 

The Manicheans, a very powerful and influential sect, which 
flourished from the year 265 even to the time of the Reformation, 
held the doctrine of Universalism. 

During the reign of Popery, Universalism was held by the Alba- 
nenses, the Albigenses, the "Waldenses, the Paulicians, and the Lol- 
lards. It is thought that these sects all descended from the 
Manicheans. Neither of them ever submitted to or acknowledged 
the authority of the Pope. 

Universalists, as a distinct denomination, were known in England 
as early as 1770. 

The first Universalist preacher in the United States was Dr. 
George De Renneville. He came to this country in 1741. 

The first -Universalist society in the United States was formed 
between the years 1771 and 1780. 

The first Universalist paper was published in England in 1793. 

•The first Universalist paper in the United '"States was published 
at Boston, Mass., in 1802. The first weekly paper was commenced 
in 1819. 

32 



374 



STATISTICS OF THE DENOMINATION. 



The General Convention of Universalists of the United States waa 
formed in 1785. 

List of distinguished Individuals ivho were Universalists. — 
Previous to the Reformation, Universalism was believed and advocated 
by the following individuals ; many of them the most eminent of the 
Christian Fathers : Basilides, Carpocrates, Valentine, Clemens 
Alexandrinus, Origen, Alexander, bishop of Jerusalem, Ambrosius, 
Gregory Thaumaturgus, Titus, bishop of Bostra, Basil the Great, 
bishop of Cesarea, Gregory, bishop of Nyssa, Didymus, Jerome, 
Gregory, bishop of Nazienzus, Evagrius Ponticus, Diodorus, bishop 
of Tarsus, Theodore, bishop of Mopsuestia, John, bishop of Jeru- 
salem, Victorinus, Nonnus, Leontius, Domitian, Theodorus Ascidas, 
Clement, Rainold, "Walter Lollard. 

It may be proper to remark that most of the above individuals 
were believers in future punishment, and that they freely applied 
the terms everlasting and eternal to punishment, not, however, to 
express its endless, but its indefinite duration. 

Since the era of the Reformation, Universalism has been held by 
the following eminent persons, who have lived at different periods of 
time and in different countries. 

In England, it has been advocated by Gerard Winstanly, William 
Everard, Rev. William Earbury, Rev. Richard Coppin, Samuel 
Richardson, Rev. Jeremy White, Dr. Henry More, Archbishop 
Tillotson, Dr. Thomas Burnet, William Whiston, Sir Isaac Newton, 
Rev. Dr. Samuel Clarke, Dr. George Cheyne, Chevalier Ramsay, 
Mrs. Jane Leadley, Rev. Richard Clarke, Rev. William Law, Wil- 
liam Duncombe, Rev. Samuel Say, Soame Jenyns, Henry Brooke, 
Dr. Andrew Kippis, Dr. William Paley, Rev. Robert Robinson, 
Rev. Geo. Walker, Dr. John Coakley Lettsom, Dr. John Hey, Dr. 
David Hartley, Abraham Tucker, Rev. Thomas Broughton, Bishop 
Thomas Newton, Sir George Stonehouse, John Henderson, Dr. 
Nathan Drake, Dr. James Brown, Rev. William Matthews, Rev. 
Francis Leicester, Rev. Edward Holmes, Rev. Rochemont Barbauld, 
Mrs. Ann Letitia Barbauld, Rev. John Brown, Rev. Theophilus 
Lindsey, Rev. Dr. Joseph Priestley, Dr. John Jebb, Rev. John 
Simpson, Rev. Timothy Kenrick, Dr. John Prior Estlin, Dr. Lant 
Carpenter, Rev. Richard Wright, Rev. Henry Poole, Rev. Robert 
Aspland, Rev. Dr. Thomas Belsham, Rev. John Grundy, Rev. Rus- 
sel Scott, Dr. Thomas Cogan, Rev. W. J. Fox, Rev. William Vidler 



STATISTICS OF THE DENOMINATION, 



375 



Nathaniel Scarlett, Rev. Mr. Creighton, Rev. James Rait, Rev. 
Henry Bell, and Rev. "William Upjohn. 

In Scotland, by Duncan Forbes, Rev. James Purves, Rev. Niel 
Douglass, Rev. William Worrall, Rev. James Edmands, Rev. Dr. 
Thomas Southwood Smith, and Rev. George Harris. 

In Ireland, by Bishop George Rust. 

In Germany, by John William Peterson, Boetius or Balduin, 
professors of Divinity, Paul Siegvolk, Mr. Marsay, Gruner, Eber- 
hard, Steinhart, Fuller, Semler, Crellius, Fisher, Shetz, and Shep- 
herd, and is now held by a majority of the clergy and laity. 

In Prussia, by Paul Jeremiah Bitaube and Rev. Herman Andrew 
Pistorius. 

In France, by Rev. Thomas Cuppe, James Necker, Chais de 
Sourcesol, Dr. Geo. de Benneville, Durant, De la Chevrette, Du- 
moulin, L' Archer, &c. 

In Switzerland, by Murault, Charles Bonnet, Rev. Ferdinand 
Oliver Petitpiere, Rev. John Gosper Lavater, and Carbo a Cortiaro. 

In America, by Rev. Richard Clarke, Rev. Dr. Jonathan May- 
hew, Rev. John Murray, Rev. Elhanan Winchester, Dr. Redman, 
Dr. Benjamin Rush, Rev. Dr. Charles Chauncey, Rev. John Tyler, 
Gen. Greene, Dr. Benj. Franklin, Rev. Mr. Wright (a Moravian), 
Shippie Townsend, Rev. Mr. Duchee, Dr. Joseph Young, Dr. Wm. 
Pitt Smith, Rev. Dr. Joseph Huntington, Rev. Dan Foster, and 
Rev. Thomas Fessenden. 

The following individuals are known to have doubted the doctrine 
of endless misery, and to have been favorable to Universalism : 
Fenelon, Daniel De Foe, Dr. Isaac Watts, Dr. Philip Doddridge, 
Simon Episcopius, John Le Clerc, Rev. C. L. de Villette, Arch- 
bishop Newcome, Dr. Edward Young, Dr. Samuel Johnson, Dr. 
J ames Macknight, and others. There are some very good reasons 
for believing that the celebrated John Wesley was a Universalist. 
1. He was one of those who requested Dr. Stonehouse to write a 
work in defence of Universalism. 2. " A work in which Universal- 
ism was taught (Brooks' 'Fool of Quality'), was republished under 
Mr. Wesley's supervision." 3. He republished a work by Charles 
Bonnett, entitled " Conjectures concerning the nature of Future 
Happiness," in which the same doctrine is inculcated. 4. The lat- 
ter work " he introduced to the public with the following prefatory 
commendation :" 



376 



STATISTICS OF THE DENOMINATION. 



" Dublin, April 7, 1787. 

" To the Reader : I am happy in communicating to men of sense 
in this Kingdom, and at a very low price, one of the most sensible 
tracts I ever saw. John Wesley." 

If the reader will examine the Ancient and Modern Histories of 
Universalism, and Stone's " Life of Winchester," he will find the 
above facts established by quotations from the writings of the indi- 
viduals named, and by authorities which are indisputable. 

DIFFERENCE IN THE BELIEF OF PARTIALISTS 
AND UNIVERSALISTS. 

All the various denominations of professing Christians may be 
classed under three heads : Calvinists, Arminians, and Universalists. 
The agreement and the difference in the religious opinions of these 
three classes on the most important doctrines of Christianity may be 
stated as follows : — 



CALVINISM. 

There is one God. 

There is one Mediator be- 
tween God and men, and 
that Mediator is the very and 
eternal God himself. 

The one Mediator gave 
himself a ransom for a part 
only of mankind. 

All those for whom the 
Mediator died will be saved. 

God's purposes in the 
creation of the human race 
embraced the final holiness 
and happiness of a part, and 
the endless misery of the 
rest. 

God's purpose in refer- 
ence to the final destiny of 
his creatures cannot be de- 
feated. 

God has the power to 
make all his creatures holy 
and happy. 

God wills the salvation of 
a part of his creatures, and 
the damnation of the rest. 

God's will in reference to 
the ultimate destiny of his 
creatures will be done. 

God can save all mankind, 
but will not. 

The object of Christ's mis- 
sion to our world was to save 
a part only of mankind from 
endless misery. 

Christ will succeed in ac- 
complishing the object of his 
mission. 



ARMINIANISM. 

There is one God. 

There is one Mediator be- 
tween God and. men, and 
that Mediator is the very and 
eternal God himself. 

The one Mediator gave 
himself a ransom for all. 

A part only of those for 
whom the Mediator died will 
be saved. 

God's purposes in the 
creation of the human race 
embraced the final holiness 
and happiness of all man- 
kind. 

God's purpose in refer- 
ence to the final destiny of a 
part of his creatures will be 
defeated. 

God has not the power to 
make all his creafe'u-es holy 
and happy. 

God wills the salvation of 
all his creatures. 

God's will in reference to 
the ultimate destiny of a 
part of his creatures will not 
be done. 

God would save all man- 
kind, but cannot. 

The object of Christ's mis- 
sion to our world was to save 
all mankind from endless 
misery. 

Christ will succeed in ac- 
complishing a part only of 
the objeot of his mission. 



UNIVERSALISM. 

There is one God. 

There is one Mediator be- 
tween God and men, and 
that Mediator is "the Man 
Christ Jesus." 

The one Mediator gave 
himself a ransom for all. 

All those for whom the 
Mediator died will be saved. 

God's purposes in the 
creation of the human race 
embraced the final holiness 
and happiness of all man- 
kind. 

God's purpose in refer- 
ence to the final destiny of 
his creatures cannot be de- 
feated. 

God has the power to 
make all his creatures holy 
and happy. 

God wills the salvation of 
all his creatures. 

God's will in reference to 
the ultimate destiny of his 
creatures will be done. 

God can save all mankind, 
and will. 

The object of Christ's mis- 
sion to our world was to 
save all mankind from their 
sins. 

Christ will succeed in nc- 
complishing the object of his 
mission. 



MISTAKES CONCERNING UNIYERSALISTS. 



377 



CALV1X1SM. ARMINIANISM. UNIVERSALISM. 

All for whom Christ died Some for whom Christ died All for whom Christ died 

.will be saved. will not be saved. will be saved. 

A glorious and happy des- A glorious and happy des- A glorious and happy des- 
tiny awaits a portion of the tiny awaits a portion of the tiny awaits every individual 
human race, and a most in- human race, and a most in- of the entire human race, 
glorious, unhappy and mis- glorious, unhappy and mis- 
erable destiny awaits the erable destiny awaits the 

rest. rest. Universalism is infinitely 
Universalism is altogether Universalism is altogether preferable to either Calvin- 
preferable to Arminianism. preferable to Calvinism. ism or Arminianism. 

Arminianism is supposed by thousands to be a much more con- 
sistent and reasonable system of theology than Calvinism. But 
who cannot see that both systems result in precisely the same 
thing ? Arminianism damns as many as Calvinism, and the Ar- 
minian's hell is equally as horrible as the Calvinist's. What boots 
it then, reader, whether you go to an endless hell by the. irreversi- 
ble degree of the Almighty, or by the use of an agency which God 
gave you, and which he knew you would use to your own destruc- 
tion ? In other words, what difference will it make with you 
whether you are lost, and lost forever, because God cannot save 
you, or because he will not ? The truth is, that between Calvinism 
and Arminianism there is not one cent to choose, but between either 
of these systems and that of Universalism the difference is infinite. 
And no man can fail to see that Universalism is infinitely the best. 

MISTAKES OF PARTIALISTS CONCERNING UNIVER- 
SALISTS. 

^Universalists do not believe in a hell" — That we do not believe 
in an endless hell is very true. But we believe in all the hell taught 
in the Bible. We also believe that there is no hell taught in the 
Bible but what is destined to be destroyed. 

11 Universalists do not believe in a devil." — It is true we do not 
believe in the personal existence of an all-powerful evil spirit, such 
as is believed in by our Limitarian friends, and by them called the 
devil. Yet we believe in all the devil and devils taught in the 
Bible. If there are any worse devils than wicked men, the lusts 
and passions of men, and the spirit of wickedness, we profess to be 
entirely ignorant of their existence. Nor can we find the existence 
of any worse ones taught in the Bible. We know of the existence 
of no devil that is not destined to be destroyed. 

" Universalists do not believe in the atonement." — That we do 
not believe in the doctrine of atonement as it is taught in the creeds 
32* 



378 



MISTAKES CONCERNING UNIVERSALISTS. 



and commandments of men, we nave no disposition to deny. At the 
same time we profess to believe in it as it is taught in the Bibte. 
The difference between us and our opposers is, we believe it was to 
reconcile man to God that Jesus died upon the cross ; they, that it 
was to reconcile God to man. 

"Universalists do not believe in any punishme?it for sin." — So 
far from this being true, we are the only people on earth who believe 
that God will in very deed render to every man according to his 
deeds. "We are the only people who do not provide some way for 
the sinner to escape the just punishment of his sins. We teach 
that the punishment of sin is certain and sure, and absolutely unes- 
capable and unavoidable. 

" TJniversalists believe that sinners will go to heaven and be 
saved in their sins." — Not so. We teach that sin is a cause, and 
misery the effect ; that sin and misery are inseparably connected, 
and that so long as a man is sinful he must be miserable, and there 
is no escape. The reason why we believe in the eventual salvation 
of all men is, because we believe that all will be saved from their 
sins, not in them. 

"TJniversalists do not believe in the new birth" — This is a very 
great mistake. It is true we do not see anything very miraculous 
or mysterious in the new birth, nor do we regard it as a radical 
change of human nature ; but yet we profess to believe in it just 
as it is taught in the Bible. 

" TJniversalism is a very ancient doctrine. It was preached by 
the serpent i?i the garden of Eden." — That Universalism is a very 
ancient doctrine we admit ; but that it was taught by the serpent we 
deny. Do our opponents really think that the serpent taught the 
doctrine of the final holiness and happiness of all mankind ? If they 
do, let them put their finger on the language used by the serpent in 
which this sentiment is taught. They cannot do it. We think our 
opposers are justly obnoxious to the same charge that they bring 
against us. The serpent taught that punishment for sin was not 
certain — that some way of escape would be provided. Our oppos- 
ers teach the same. We teach that punishment for sin is certain 
and sure, and that there is no way of escape. 

" TJniversalism is a very new doctrine. It never was heard of 
until quite recently." — We are unable to comprehend how any 
doctrine can be both old and new at the same time. Besides, this 



MISTAKES CONCERNING UNIVERSALISTS. 



379 



assertion is contrary to facts. History proves that Universalism 
has been held and advocated in the Christian church from the first 
establishment of Christianity down to the present time. If it be 
objected that Universalists, as a distinct denomination, were not 
known until within one hundred years, this objection bears equally 
against all Protestant denominations. For all Protestant sects have 
originated since the era of the Reformation. 

" Universalists do not believe that man is a free agent." — If, 
when you say man is a free agent, you mean that he possesses a 
self-determining power which enables him to act contrary to his 
choice ; or, if you mean that a man may have one motive to do a 
thing, and ten thousand motives, each of which are equally as 
strong as the other, to do the opposite of that thing, and that he 
can follow the impulse of that one motive directly contrary to the 
impulse of the ten thousand ; we frankly confess we believe in no 
such thing. But if, when you say man is a free agent, you mean 
that he is free to act according to his choice, we agree with you. 
We prefer the term moral agent, however, to that of free agent ; 
and we believe that man is a moral agent in the sense that he is, 
and will be, rewarded for his virtues and punished for his vices. 
This certainly is all that any reasonable man can possibly require. 

" Universalism is a very licentious doctrine" — This assertion 
comes directly in contact with facts. In point of moral character 
we are willing to compare our churches and societies with the same 
number of churches and societies of any other denomination what- 
ever. Indeed, it is admitted by those of our opposers who have 
had any opportunity for observing that in such a comparison we 
would by no means suffer. The following extract is taken from 
the " Olive Branch," of July, 1843, a Protestant Methodist paper, 
edited by Bev. T. F. Norris, and which has an extensive circulation. 
" We should be happy to see what we think erroneous in the creed 
of Universalists refuted and put down, but we never will be a party 
to an attack on the morals and characters of a class of men, who, as 
far as we know, stand as high on these points as any of their more 
Orthodox neighbors" 

The following extract is from an October (1843) number of that 
widely-circulated journal, the "New World," published in New 
York. " It seems to us that the Universalists, in whatever light 
we may regard their points of doctrine, excel other sects in their 



380 



MISTAKES CONCERNING UNIVERSALISTS. 



benevolence, their philanthropy, and their respect for that law 
which has commanded us to render good for evil. They endeavor 
to entice mankind into purity of life, by considerations of love and 
kindness ; they use no threats, and cast from them the bonds of 
fear. And, so far as our information extends, the professing mem- 
bers of their creed observe a strictness of conduct, and a righteous- 
ness of living, which others would do well to emulate, instead of 
maligning a belief which certainly reposes with entire confidence on 
God's mercy to his creatures." 

D wight, in his " Travels in the North of Germany," after stating 
the fact that Universalism is the prevailing belief in Germany, says 
of the Christian character of the Germans, "I have never seen any 
Christians who seemed to me to have a deeper sense of the odious- 
ness of sin in the sight of God, or whose . hearts beat with more 
ardent gratitude towards our Saviour, for the great redemption he 
has made for fallen man. I know of no examples of humility 
greater than those exhibited by some of these gentlemen, or more 
elevated views of the character of God than they discover in their 
conversation. "We must look in vain for brighter examples of piety 
than they exhibit. They certainly manifest a greater spirit of love, 
for those who differ from them, than is found in most of our sects, 
and they are unwilling to shut the gates of heaven against all who 
do not believe in every article of their creeds. In this charity and 
love the Protestant inhabitants of most countries would do well to 
imitate them." P. 423. 

Such is the testimony of our religious opposers in reference to the 
tendency of our doctrine, and its influence upon those who believe it. 
Nor does it appear that the vicious are disposed to take advantage 
of our doctrine, and to screen themselves under it. If we examine 
the criminal record of our country, we shall find that IJniversalists 
do not furnish even their proportion of criminals in proportion to 
their numbers compared with other denominations. The state 
prisons at New York, at Auburn, and at Cincinnati, Ohio, have 
each of them been examined at different times, and it was ascer- 
tained that for one believer in Universalism there were two or 
three hundred believers in endless misery confined within their 
walls. 



TO THE READER. 



381 



TO THE READER. 

Reader. — The subject is before you. Contemplate seriously 
upon it. If the subject upon which we have been treating is not 
important, then there is no subject which was ever presented for 
the consideration of man which is worthy of one single moment's 
notice. But it is important. Its importance is acknowledged by 
all. Ponder it- well then in your mind, and choose ye which ye 
will serve. If the Lord be God, follow him ; but if Baal, then 
follow him. And now whether you are a Limitarian or a Univer- 
salist, whether you are a professor or a non-professor, whether you 
belong to this, that, or the other sect, or whether you belong to no 
sect, we pray that if you are wrong you may be righted ; if you 
are right that you may be strengthened and confirmed in the right 
way. May you be blessed with all spiritual blessings in Christ 
Jesus. May the Lord keep thee and preserve thee. May he 
lift upon thee the light of his countenance, and give thee peace. 
Amen. 



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